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The Higher Realism 



BY 



DUSTON KEMBLE 



*'/« Him was life, and the life was the light of men." 

—John i, 4 




CINCINNATI: JENNINGS & PYE 
NEW YORK: EATON & MAINS 



^^^ 




THE LIBRARY OF 
CONGRESS. 

Two Copies Received 

JUN 10 1903 

Copyrlgi^t Entry 
CLASS- ^ XXc. No, 



^ ^ k D 5 
COPY B. 




COPYRIGHT, 1903, BY 
JENNINGS b PYE 



L 



TO THE MEMORY OF 

PROFESSOR OLIVER MARCY, LL. D., 

SOME TIME ACTING PRESIDENT OF 
THE UNIVERSITY IN EVANSTON, 

THIS LITTLE BOOK IS AFFECTIONATELY 

INSCRIBED 

BY THE AUTHOR 



CONTENTS 

Chapter Page 

Preface, - - 7 

I. General Notions, 9 

II. Intuition, 22 

III. Reality, 44 

IV. Consistency, - - 62 

V. Transcendency, 83 

VI. Origin and Destiny, 107 

VII. The Conduct of Life, . . . . . 124 

Appendix, - - - 135 

Index, 163 



PREFACE 

Much of the matter contained in these pages 
was originally jotted down to preserve occasional 
thoughts on philosophy. These have gradually 
taken on a more regular form, and finally resulted 
in this little volume. The author certainly has no 
intention of entering far into the technical discus- 
sions of present-day thought; and he hopes to be 
not very tedious in the subjects here treated, al- 
though some of them might be elaborated to an 
indefinite length. Some of the views given are 
believed to be new; but they are confidently left to 
the liberal judgment of those who love the highest 
Truth, and who care to find therein an aid to ulti- 
mate Faith and Hope. 

DusTON ke:mbIvE;. 

Cleveland, Ohio, September, 1902, 



The Higher Realism 



GENERAL NOTIONS 

In this fair world of ours, which is goodly and 
orderly, although hampered by a few serious draw- 
backs, each thoughtful person may be supposed to 
have some glimpses of high things. At least he may 
have occasional thoughts of excellence, of truth, and 
of moral beauty that come over him like a blessed 
vision from above, and inspire him to lofty ideals 
and noble endeavors. But as sunshine and clouds 
follow each other in the earthly sky, so light and 
darkness, comfort and stress, are the changeful lot 
of every man ; and each of us has to live in his own 
special world, according to his birth, occupation, and 
surroundings. Yet every earnest man, even a sav- 
age, is more or less prone to ask questions, and in 
some way to conceive answers to those questions. 
He does this because he is a man, and therefore able 
to question, to think, to fear, and to hope. No doubt 
there is in many minds a love of truth for its own 
sake ; but there is in all men, to some extent, a love 

9 



lO THE HIGHER REALISM 

of truth for its practical value, whether they be 
farmers or merchants, artists or statesmen ; and upon 
the correct answers to their questions depend the 
ultimate issues of human life. Therefore, we must 
study philosophy.^ 

What is Philosophy? First, it is a term used 
to express a consideration of the nature and reli- 
ability of human knowledge. Second, it is an effort 
of the human mind to find a reasonable set of an- 
swers to its own questions concerning reality, origin, 
destiny, duty, and hope. 

Sensible men, though earnest thinkers, do not 
pretend to have full possession of these highest 
truths ; for that would be the supreme wisdom which 
belongs to God alone, and not philosophy. What 
they may profess is merely that they are enamored 
with the study of the highest truths, and are ear- 
nestly cultivating this as a pursuit that may be partly 
reaHzed, although never completed. From the ear- 
liest ages of history Philosophy has engaged the 
attention of many eminent minds ; but only in recent 
years have the advancement of physical science, the 
spread of general intelligence, and the gradual re- 
finement of criticism made possible a truly well- 
grounded system of facts and principles for ultimate 
truth. 



^ ^Many of the footnotes In this book are merely general refer- 
ences upon the subject in the text. But others are special and 
explanatory. 



GENERAL NOTIONS 1 1 

In entering upon so extensive and deep a study 
as this, we are well aware that it is no easy task 
to say anything new upon topics which have been so 
long under discussion;^ yet we are encouraged to 
bring forward a few views of our own by two prin- 
cipal considerations. First, that with all its past 
endeavors and successes, philosophy is still far from 
having reached its goal. Something is yet lacking 
here that is not lacking in Nature ; namely, the sense 
of satisfaction in a union of the ideal with the prac- 
tical, and of the physical with the spiritual, in a 
manner to serve as the rule of life to men in every- 
day circumstances.^ Second, that in an^^ case, since 
the quality of one's philosophy depends upon his 
temperament, his mental horizon, and the state of 
general culture in his own environment, it follows 
that there may be as many views of philosophy in 
this world as there are men to construct or to ex- 
press these views ; hence there is always a possibility 
of something new. 

But what is clearer than either of these consider- 
ations is the evident fact that philosophy, in com- 
mon with other departments of human progress, is 
like a tree in ever growing and adding something 
to itself as the seasons come and go. True, some 
good writers have gone so far as to declare that the 
results of all philosophy up to the present time are 

2Royce's "Spirit of Modern Philosophy," page 343, 
^Appendix. Note 1. 



I 2 THB HIGHER REALISM 

but a heap of massive, though finely- wrought, stones 
from the quarry, a congeries of beautiful fragments 
with no visible bond of harmony between them.* 
Still we trust that out of these stones may yet be 
erected the temple of Truth, beautiful in propor- 
tions, majestic in outline, and filled with that Spir- 
itual Presence which answers and satisfies the deep- 
est questionings of the soul. 

Let us glance briefly at some of the noble work 
that has already been achieved in this field, part of 
it long ages since.^ The Eleatics and others before 
Socrates anticipated many profound modern the- 
ories, but that was rather by guessing than by crit- 
ical research. Socrates was the first real philos- 
opher in the modern sense, because he examined his 
ground with critical care, and at the same time 
sought the improvement of his fellow-men. His 
watchword was "Know thyself,^' which proved to 
be indeed a very fair beginning for philosophy. 
After him came Plato, who rose far above his mas- 
ter in setting the beautiful and eternal world of 
Ideas before the minds of men as a new continent 
to be explored, conquered, and possessed. Then 
Aristotle constructed his great system of truth upon 
the viewless lines of Method, and made it the most 

^Stuckenberg's "Introduction to Philosophy," page 36. 

^Weber's "History of Philosophy," passim. Also irJascom's 
"Historical Interpretation of Philosophy" contains a fine presen- 
tation and luminous criticism of the principal ancient and mod- 
ern philosophers from the standpoint of Intuitionalism. 



GENERAL NOTIONS 13 

scientific contribution of the Greek mind to the prog- 
ress of the world in civiHzation. Then followed 
ages of Skepticism, Gnosticism,^ and Scholasticism, 
cloud-built and mostly empty, until Bacon arose, 
and later Locke, who proposed Experience as the 
quarry from which fresh rock might be hewn to 
finish out the edifice of Truth, but half constructed 
by the ancient Greeks. 

And now came various other masters, seeking, 
as experience developed more and more, to find some 
mode of union for the Old and New. 

And this was well conceived, for the product 
of the new labor is Science, and the essence of the 
old wisdom was religious Faith, whatever that may 
seem to mean when subjected to the analysis of crit- 
ical Thought.^ So Science must now be joined by 
a true and sound Philosophy to the earliest and 
loftiest intuitive notions of the human mind.^ It 
is a striking fact that many of our greatest modern 
philosophers have made this union the avowed ob- 
ject of their theories and systems. Such was the 
attitude of Des Cartes, Spinoza, Berkeley, Leibnitz, 
Kant, Hegel, Schleiermacher, Herbart, Hamilton, 
and a number of others. Each of these in turn pro- 



^Strongly allied to the philosophy of India.- 

■^"The great world struggle of developing thought is contin- 
ually foreshadowed in the struggle of the affections seeking a 
justification for love and hope/' — George Eliot In •'Komola," 
Chapter II. 

^Emerson's Address of July 15, 1838. 



14 THE HIGHER REALISM 

fessed to believe that he had discovered a true de- 
fense of rehgious Faith on the firm grounds of in- 
exorable logic, and proceeded to unfold the same in 
the terms of philosophy.^ 

However, as we have said before, the present 
state of philosophy is still unsatisfactory. On the 
one hand, speculative thought has departed so widely 
from the paths of common thinking,^^ and has spun 
so many cobwebs of subtle dialectics, that when it 
does still keep to sound reasoning — which it does 
not always do, by any means — men are not able to 
grasp or to follow that reasoning to any practical 
conclusions.^^ On the other hand, the thought that 
is employed in merely searching out the natural 
history of the world-process too often ignores or 
denies all that underlies this process, and practically 
shuts off the deeper inquiries of the human soul.^^ 

Thus the result on both sides tends constantly 
to either Pantheism or Agnosticism, and the out- 
come is little less than a fearful whirlpool of endless 
Evolution mingled with endless Catastrophes.^^ In 
short, the union before mentioned is not realized, 
and it is no wonder that the spirit of Pessimism 



»Soine, however, are totally opposed to religious Faith. 

lOBowen's "Modern Philosophy," pages 382, 383, and 396. 

"Mrs. Ward's Introduction to "Amiel'a Journal;" also the 
same writer in "Robert Elsmere." A common defect of German 
philosophy. 

"The spirit of English philosophy, and especially of Herbert 
Spencer. 

i^Haeckel's "Des Weltraetsel's Loesung." 



GENERAL NOTIONS 15 

grows apace in the world/* We must inquire, 
therefore, whether there is not still some way by 
which the great questions of the soul may be solved 
for us in a rational manner without destroying the 
foundations of moral character, and so turning back 
humanity into a wilderness of despair.^^ 

One thing that certainly has been done for us 
by modern thinkers is to define our problems; and 
these when reduced to the fewest number, we take 
to be the following:^® 

1. The problem of knowing. 

2. The problem of being, 

3. The problem of relations. 

4. The problem of finality. 

5. The problem of duty. 

All these are fundamental problems of life, and 
however imperfect our views of them may be, still 
upon those views depend almost exclusively the ulti- 
mate reasons for our success or failure as men. 
Since our life so largely depends upon the right 
solution of these problems, it occurs to us to ask. 
Why not begin with Life as a basis for our further 
study of philosophy P^"^ Of course, a few things that 
are a part of every complete human life must be 
taken for granted, to begin with, else all our dis- 

"Van Dyke's "Gospel for an Age of Doubt," Chapter I. 
i^Appendix. Note 2. 

i^Kuelpe's "Introduction to Philosophy'* contains quite a list 
of such problems. 

i^aldwin's "Philosophy and Science," page 9. 



1 6 THE HIGHER REALISM 

cussion will end in empty phrases. Therefore con- 
sciousness, reason, language, and some experience 
are assumed as valid at the very outset, although this 
will not prevent us from looking back again to these 
things on some later occasion. We must also assume 
the ordinary forms and methods of Logic, only re- 
turning to them, by and by, to reassure ourselves 
of having avoided any inconsistencies that would 
vitiate our course of reasoning.^^ 

There must be a right way as well as a wrong 
way of going about any earnest task. Should we 
go the wrong way, the result will be confusion ; but 
if we go the right way, it will be manifested in the 
outcome of clear light and enduring satisfaction, 
which is the only proper aim of true philosophy.^^ 

We have stated our purpose to use Life as a 
basis of reference in the work before us. Our rea- 
son for so doing is that the element of Life is the 
only one that touches, involves, and unites all the 
great problems that we have indicated. 

We do not undertake here to raise the inquiry 
as to which is the primordial element or principle 
upon which all else depends, since there is no ground 
for crediting the existence of any such element or 
principle. Certain of the ancients assumed the earth, 



i^Appendix. Note 3. 

i^We would not, however, delude any reader into supposing 
that definite results can be attained without earnest and pro- 
longed reflection. We shall do well if we reach true light after 
much labor. 



GENERAL NOTIONS IJ 

air, water, fire, number, or fate, as such a primordial 
element or principle; but none of these yields any 
adequate results as an explanation of the existing 
order of things. 

Among modern thinkers, such conceptions as in- 
finity, monads, correspondences, mathematical and 
logical necessity, identity, being, the absolute, and 
the will, have each been assumed from time to time 
as the resolving principles of the world and all its 
problems ; but, as already stated, none of these gives 
practical satisfaction to the questionings and needs 
of a common man. 

Nor do we mean to say that Life is a primordial 
element or principle in the sense of the doctrine of 
Hylozooism, or Panpsychism, which endeavors to 
explain all mysteries by merely ignoring the distinc- 
tion between the vital and the non-vital elements in 
nature. We shall use the term Life to designate 
simply the inner, actuating source of vital phe- 
nomena, including plants, animals, and the human 
species. Then, by uniting the cause with its effect 
we may include the vital phenomena themselves and 
also their outcome in the manifold relations of life, 
under the same head. 

Among our reasons for this choice of a starting- 
point is this : that without the presence of Life as 
a foundation of personal consciousness, all else in 
the world would be as though it had never existed 
at all, so far as Philosophy is concerned; for there 



1 8 THE HIGHER REALISM 

can be no philosophy without a philosopher. Con- 
sidered intensively, then, toward the root of the sub- 
ject, philosophy begins in life as furnishing the 
power of self-conscious experience and reflection. 
But considered extensively, like an opening bud or 
flower, the interpretation of life in its wider senses 
is the climax of philosophy. All must agree that the 
origin of life, the means of life, and the objects of 
life are among the profoundest and most practical 
of all inquiries, and their importance is daily more 
recognized by the wisest and best among us as fruit- 
ful objects of investigation. 

In the lower forms of life, heredity, environment, 
and stimuli are the decisive factors; on its higher 
planes, thought, temperament, opportunity, and 
ideals, are the lines and forces by which the place of 
each Life in the possible scale of existence is actually 
determined. Yet the lowest creatures or spores in 
the vital scale are separated by an impassable gulf 
from all non-vital elements, even while they may 
depend upon the latter for their subsistence. Here 
also is found the only right basis for the doctrine of 
'Values,'' lately much in vogue, and justly so. In- 
stead of taking a mere arbitrary judgment or a 
capricious personal taste as the standard of values 
for each individual, our aim will be to exhibit the 
contribution to Life itself, to its comfort, nourish- 
ment, development, enrichment, happiness, and ele- 
vation in the scale of Being, as the practical measure 



GENERAL NOTIONS 19 

for all values, a measure that must finally be ac- 
knowledged by all intelligent men. 

Again, what we call Life touches upon both the 
future and the past as the active, originating element 
in a vast sphere of existence, ever emerging into new 
forms; and still, through all changes and vicissi- 
tudes, overcoming its limitations of environment or 
physical condition, and leading on toward final per- 
fection and dominion over all the other elements. 
Thus it is that Life rises far above the subject mat- 
ter of such sciences as Physics, Mechanics, Astron- 
omy, Geology, Mineralogy, or Chemistry, since 
these alone would give a universe that were little 
better than chaos, with no feeling, no thought, no 
interest, nor outcome. But Life itself would be little 
better than chaos without its possible development 
from lowly beginnings upward to the sentient soul, 
and to the history of the human race. 

Finally, we must take Life as the true basis of 
reference in philosophy, because it is the nidus of 
self-consciousness, and also the nexus between 
Thought and Things.^^ As, when a flower is pulled 
into pieces, we can describe the various parts, but 
they are no longer a flower, since the mysterious 
element that made them such is gone forever; or 
as, when the human body is dissected, all the various 
parts and organs can be traced and described, but 
that which made them organs is gone, so that they 

20Cf. the "Harmonic Diagram," page 104. 



20 THB HIGHER REALISM 

are no longer anything but dead matter, so is the 
attempt to construct a philosophy of the world with- 
out giving the first place in it to the element of 
Life. Such an attempt is "like the play of Hamlet 
with Hamlet left out/' 

It is true that Life seems complex in itself, yet 
that needs be no impediment to our adoption of it 
as the starting-point of philosophy, since, in a gen- 
eral way, all the elements of existence meet in Life 
as nowhere else. Here the storied legends of His- 
tory, the manifold revelations of Science, the age- 
long treasures of Art, and the sacred mysteries of 
Religion stand on the common ground of human 
consciousness ; and Philosophy must take all of these 
into its account as parts of a world interpretation.^^ 

Beginning then with Life, not as a mere abstract 
point of thought, but rather as a surveyor's basis of 
reference for many points, we shall find as we pro- 
ceed in our study that we are not held down to the 
place where we started; but we shall rise, as on a 
hill-side, to a constantly broader view, and one that 
is far more worthy of our mental and moral facul- 
ties than any quasi-mechanical conception of our- 
selves and of the world around us.^^ 

Now, since each of our problems has a special 



2iThere may be as many special departments in philosopliy as 
tliere are in practical life, social, political, financial, industrial, 
artistic, etc. 

22The German Weltanschauung. 



GENERAL NOTIONS 21 

point of approach, it is from these that we shall name 
our next four chapters, Intuition, Reality, Consist- 
ency, and Transcendency. These are the rational 
steps up which the soul of man must climb in order 
to look out upon the Visible and the Invisible, the 
Present, Past, and Future. 



II 
INTUITION 

SiNC^ knowing is the first problem before us, 
we may begin our discussion with such inquiries as, 
How do we know that we know anything? Is the 
human mind an entity or a phenomenon, and what 
is the basis of its trustworthiness? The leaders of 
the **Associational Philosophy,''^ and many recent 
writers on Psychology, in their efforts to analyze 
all mental processes and trace them back, step by 
step, to their beginings in the very simplest relations 
and movements as pure actions and reactions of the 
nervous system, certainly evince a tendency to adopt 
a view of mind as mere phenomenon or a physical 
product. On the other hand, those who oppose 
this view seem generally inclined to regard each 
mind as dependent upon the body for little more 
than its sense-perceptions of the outer world; and 
they insist that there can be no real thought except 
under the cloudless skies of Consciousness, which 
belongs to the mind in contrast with the body.^ In 



^Spencer, Mill, and Bain. 

2Reid and Hamilton. Others still more strongly. 

22 



INTUITION 23 

our opinion, either of these views is far from satis- 
factory, although each contains some truth. In a 
correct analysis, the data supporting each of the 
above doctrines overlaps those in support of the 
other.^ Therefore, both sides must be heard in order 
to have a complete account of the human mind. 
The true view, in the light of recent biology, seems 
to be that mind is an outgrowth of life,^ as stated in 
our previous chapter; but only in the highest order 
of natural life does the living subject attain to self- 
consciousness and to the power of progressive rea- 
soning.^ We shall, therefore, endeavor to examine 
very briefly the ordinary development of mental 
powers, the general relations of life and rationality, 
and finally the basic principles of knowledge. 

Move:me:nts. 

Movements, which are a constant sign of life in 
either the animal or the human body, are of two 
kinds, involuntary and voluntary. The former are 
such as the beating of the heart, respiration, diges- 
tion, and movements of the various internal organs. 
The latter are such as walking, eating, playing, en- 
gaging in labor with the hands, or carrying on a 
conversation; although these last are almost limited 
to man. But we find there is a middle ground where 

^Muensterberg's "Psychology and Life," Chapters I, II. 

^Bascom's "Comparative Psychology." 

^Bowne's "Metaphysics." Chapter on "The Soul.'* 



24 THB HIGHER RHAUSM 

voluntary movements shade off by degrees into the 
involuntary, either sensibly or chronologically; as 
in closing the eyes to avoid excessive light; or in 
throwing out the arms to avoid a fall ; or in a partial 
control of respiration or sleep; or again when hun- 
ger, thirst, or excitement crowd upon the natural 
control of the voluntary movements. In fact, volun- 
tary movements appear to begin almost from the 
earliest existence of the body as something instinct- 
ive, in moving the limbs, or head, in opening or clos- 
ing the eyes, in taking nourishment, in uttering 
sounds of distress, or fear, or desire, or pleasure; 
so that this instinctive movement constitutes the 
beginnings of activity and of experience without 
regard to any mental acts or processes.^ Whether 
feeling or will is primary in the mind is a much 
vexed question, but cognition is usually placed after 
these two mental qualities or powers. If, however, 
feeling be reduced to mere sensibility, will to spon- 
taneous motion, and cognition to a real, though un- 
conscious, apprehension of certain facts and rela- 
tions, it will be found that mentality in some fashion 
reaches to the lowest forms of animal life, though 
hardly to the world of plants. 

Instinct. 

Since an "unconscious intelligence'' is hardly in- 
telligible, we use the term Instinct to designate the 

»Sully's "Human Mind," Volume II, page 179. 



INTUITION 25 

apparent intelligence of the animal world, and to 
a certain extent of plants also. The migrations of 
birds, animals, and fishes, their universal care for 
their offspring, their sense of direction, their special 
choices of food, their provisions of food and shelter 
against the winter season, or their tactics of conceal- 
ment and defense against their natural enemies — all 
these, and many more illustrations that might be 
adduced, show that there is in the wild creatures 
*'a propensity that is prior to experience and inde- 
pendent of instruction,"'^ which leads them by mys- 
terious paths through the difficult and dangerous 
passes that are incident to all forms of animated 
being.^ 

Some have thought to account for Instinct by 
referring it to reflex nervous action;^ but this will 
hardly suffice, since plants also show similar uncon- 
scious powers. Young trees in the forest stretch up 
their tops to seek the sun and air. Their roots also 
reach far off to one side toward a friendly spring 
or stream of water. Vines will cast about like blind 
men seeking for support; but finding it, they seize 
hold directly and climb up to spread their leaves in 
the sun. Water plants ascend to the surface for 
flowering, then sink again to the protecting depths. 
Many plants also turn leaf or flov/er to follow the 



^Paley's Definition of Instinct. 

^Wundt's "Human and Animal Psychology," Sections 23-27. 

^Herbert Spencer in "Psychology," Volume I, page 422. 



26 THE HIGHER REALISM 

sun in his daily course to profit the more by his heat 
and light. If these are not cases of true Instinct, 
at least they are very similar to it in a rational min- 
istry to the requirements of each humble life.^^ 

But we may go even further, and find the same 
active element in nearly all the organic processes 
of Nature. The desire for fresh air and exercise, 
the craving for certain kinds of food and drink, the 
selection by the blood and nerves of the proper ma- 
terials for every kind of tissue, and even the self- 
healing power of the body, are all manifestations of 
the same character, showing the mysterious power 
that is wrapped up in all Life.^^ 

We have already seen that Man is not without 
his instincts also. Indeed, they are the starting- 
point of his entire mental development; for his 
early progress in the use of his hands, the art of 
walking, and even the learning of language, depend 
far more upon the propensity to unconscious imi- 
tations of his older fellows than upon mental re- 
flection and definite purpose. He learns, as the 
lower creatures do, by first discovering his possi- 
bilities in imitation.^^ 



loif it be insisted that these external influences act as stim- 
uli, we observe that there are no stimuli, except in so far as the 
inner nature of the living thing acts by them or upon them to 
serve its own interests. 

"We regard all these instincts and vital acts as showing by 
their essential rectitude that our natural Intuition is also a trust- 
worthy basis of knowledge. 

i^Baldwin's "Imitation" in ''Philosophy and Science.** 



INTUITION 27 

Mii:ntaIv EvoIvUTion. 
In some respects man actually falls below those 
creatures at his birth, for he is then inferior to most 
of them in physical powers, and in his equipment of 
instincts. A chicken or a young calf can balance 
itself, walk, follow its mother, and take its natural 
food, prior to all experience, and with almost per- 
fect facility. It seems as though these creatures 
were born with an intelligence that puts to naught 
all the school theories of our mental development. 
To a certain extent, however, the lower creatures 
also experience a mental evolution. At any rate, 
we see them learn many things by experience, as 
when kittens learn to catch mice, dogs learn to fol- 
low their masters, squirrels learn to hide from a 
hunter, cattle learn to go to the stall, horses learn 
to understand the driver's commands or the notes 
of a cavalry bugle, and a parrot will learn to speak, 
if not to use, many words. To a close observer, the 
psychic life of the lower animals is really wonderful 
for its variety and intensity, and even for a certain 
keenness or delicacy of apprehension, which is often 
beyond the faculties of a man, though unframed in 
words or in logical processes so far as we are able 
to discover. They have strong feelings, they show 
great persistence in accomplishing their aims, and 
real sagacity in meeting contingencies. No wonder 
that men come to love horses and dogs !^^ 

"Cf. Romanes's "Mental Evolution in Animals." 



28 THB HIGH BR REALISM 

When we compare the actions of animals with 
those of the human species, it seems folly to deny 
that a large portion of the every-day acts of men are 
no more rational than those of animals, and that 
their mental life is actually developed in much the 
same manner and along similar lines. For example, 
much is said in current writers on psychology about 
"the training of the senses" by experience, as in 
touch, hearing, and sight, where form, directions, 
and distance are all made known by mental infer- 
ence rather than by direct sense perceptions.^* No 
doubt this theory is true to a great degree, though 
it is hard to see how a young chicken, or even a baby, 
could have time to cultivate its space-perceptions 
before getting its first dinner; and there are many 
other examples looking in the same direction.^^ In 
any case this training must be unconscious for the 
most part rather than deliberate, since a spider per- 
forms wonderful engineering feats at an early age, 
and without a course in engineering. So a boy will 
learn to spin a top, or shoot at a mark, or fly a kite, 
or play a dexterous game of ball, with intelligence, 
yet without any conscious reasoning; and it is done 
all the better because of this unconsciousness.^® To 

"Sully's "Human Mind," Part III, Chapter VIII. 

i^Spalding's article on "Instinct" in Macmillan's Magazine, 
February, 1873. 

i^Kant says that "the objective existence of things is the con- 
dition of our internal experience," As Reason is also a part of 
our internal experience, it seems to be grounded in an intuitive 
reaction of the psychical faculties in response to impressions from 
without. 



INTUITION 29 

reason consciously would be liable to disturb the 
nervous equilibrium and mar the exercise. 

This peculiarity of the combined physical and 
mental activity is still further seen in the familiar 
fact that natural ability or skill is not the product 
of education. As an old author expressed it in 
Latin, Poeta nascitur, non fit. It is equally true 
for many other callings besides that of the poet, 
that to succeed in them one must be born with an 
intuitive bent in that direction.^^ Therefore, it is 
clear that the Mind does not wholly depend upon 
deliberation; but all our mental processes have a 
dark side, so to speak, of unconsciousness, which is 
a sort of elemental undercurrent, out of which con- 
tinually arise new thoughts and creations of the 
mind ; back into which our countless waves of emo- 
tion and volition sink again to rest. This might well 
be called the "mother" element of the soul,^^ for 
it is the region of mind where conscious thought is 
mingled and lost in the deep tide of Life. There 
are many theories concerning this aspect of the 
mind, some of them exceedingly chimerical; but 
we shall content ourselves by observing merely that 
the border land between instinct and conscious reason 
is still a fascinating territory to explore.^ 



19 



"Goethe considered that no man was a writer "who had to 
think in order to think." Gervinus's "National Litteratur der 
Deutschen," Volume V, page 122. 

i8Cf. Goethe's "Die Muetter." in "Faust." 
»Sidis's "The Psychology of Suggestion," Part II. 



30 THE HIGHER REALISM 

Since in many respects we are so similar to the 
lower creatures, and yet, for the most part, we now 
find ourselves in a comparatively clear and consecu- 
tive series of mental states, one may ask. How is it 
that we have come out of the childish state, scarcely 
above the animals, into the present one? What is 
the essential difference between the animal and the 
man in full possession of his faculties? We may 
safely assume that it consists not merely in the 
nervous organization, nor in the size of the brain, 
nor in the gift of language, although each of these 
is very important. But the real difference is in the 
power of attaining to and utilizing mental concepts 
or abstract ideas. The number, range, clearness, and 
subtlety of one's concepts mark the grade of his 
mental powers, and, in a sense, of his development 
in life's scale. 

The: Be:ginnings oi^ Reason. 

Now the concept is a mental image, arising in 
the first place out of an impression on the mind 
through the sense-perceptions, or through a number 
of such impressions in series or groups. To these 
impressions made upon the mind is joined the reflex 
action of the mind itself in a certain correlation with 
each and all of these impressions.^^ The nature of 
this correlation we will not consider just now ; but 
we observe that as these impressions are repeated, 

2«This is closely akin to simple perception. 



INTUITION 31 

there arises in the mind a double series of mental 
reactions leading to concepts. One of these reac- 
tions is the comparison of unlike impressions, as 
being agreeable or unpleasant, sharp or faint, warm 
or cold, and so on ; while the other reaction is the 
association of similar or simultaneous impressions 
in such a sense that each one of the series or group 
serves to recall the others of the same series or group 
to our consciousness. 

As yet we have not inquired what consciousness 
is, nor are we supposed to be aware of any such 
thing as consciousness at all; still it is tolerably 
clear that these simplest mental reactions call for 
an incipient power of representation and of memory, 
and that they also imply the first traces of mental 
habit. Where these are, we certainly can not deny 
consciousness, however difficult may be its definition. 
As such impressions and reactions are multiplied, 
there presently arises a more definite mental process 
from the vestiges of impressions remaining in the 
mind itself, apart from the senses. These are now 
gradually developed^^ into new forms and combina- 
tions by purely mental activity, which is re-enforced 
by new impressions, and grows in strength by 
exercise. 

This mental process includes two or three stages. 



2iAny general and vague apprehension of a definite truth may 
be called a "notion." But the term is often applied to definite 
concepts. 



32 THB HIGHER REALISM 

One of the most primary mental acts Is that of 
recognition y^^ as when the infant recognizes its nurse 
or mother by the same agreeable voice or feature 
noticed before and becoming familiar. The same 
action is gradually extended to other objects near 
at hand, and so continues on through days, and years, 
and life. These objects and their reactions may 
become a basis for the appreciation of things as 
desirable or otherwise, important or trivial, and so 
on; but it is still a long way in experience before 
we begin to appreciate anything as good or bad, 
true or false, excellent or contemptible.^^ One neces- 
sary condition for all these stages or elements of 
mental activity is attention,^^ a state of consciousness 
that arises when the mind is prompted, aroused, or 
attracted by a lively or unusual impression, so as 
to hold its action to the same object, or series of 
objects, for a time, and thereby induce an uncon- 
scious process leading to a flow of concepts, which, 
when connected in definite relations, is called 
Thought?^ With this comes necessarily self-con- 
sciousnesSy for that is essentially the thought of 
one's self. But this is a long way beyond mere ap- 
preciation, and is probably about as far as the ani- 



22Recognition is very closely allied to apprehension; 1. e.. 
Memory and Perception are both concerned in it. 

23A11 appreciation conies by exercise of judgment. 

2*Wundt's "Human and Animal Psychology," Lecture XVII. 

25Hume's "Inquiry Concerning Human Understanding.** Also, 
James's "Psychology," Volume I, pages 224-281. 



INTUITION 



33 



mal ever gets, If indeed it is not beyond him. The 
utter lack of language to fix his concepts is a bar 
to his further progress. 

Yet the human mind is usually quite irregular 
in its activity. The continuity of Thought is fre- 
quently broken off by some new object, or by lack 
of material for concepts, or by sleep, or by excite- 
ment, or by sheer weariness. The most of us are 
content to enjoy a few 'lucid intervals," when the 
mind is clear and strong, and when we are able to 
think as we ought to think. Only the trained minds 
are able to do constant work, and even they are sub- 
ject to great irregularity. Then also, thought may 
take on various phases, as dreams, reverie, con- 
scious or unconscious attention. But as already in- 
timated, pure thought may nearly always be con- 
nected with Attention, a state of mental poise and 
concentration,^^ usually accompained by emotion in 
the form of interest in the subject of thought, with- 
out which attention is sure to lag and thought be- 
comes dull. With a lively interest, however, the 
operations of thought on any fruitful subject will 
surely result in new concepts, judgments, views, 
and fresh trains of thought, coming faster or slower, 
always according to the mental vigor and the mate^ 
rial at hand .^^ In the long run, the work of one's 

26Ladd's "Outlines of Descriptive Psychology," pages 37, 43. 

27The so-called principle of "Accommodation" is only a nega- 
tive element in mind; like the pebbles or stones in the way of a 
brook. They merely modify the current's course. 

3 



34 THE HIGHER REALISM 

thought is to manage his affairs, to form his char- 
acter, and to arrive at some views of truth that shall 
satisfy his natural inquiries. 

Intuition. 
After all this has been said, the question still 
remains, How do we know that we know anything ? 
Notwithstanding the many interesting facts that 
have been elicited by the promoters of the ''New 
Psychology," yet as to how the mind is competent 
to act in attention, recognition, and appreciation, so 
as to become the birthplace of concepts, judgments, 
purposes, and trains of thought, we know as much 
or as little from a physical point of view as we do 
of the power in the shapeless mass of jelly called 
an amoeba, absolutely without any organs, to extem- 
porize a mouth when food is presented, to inclose the 
food and digest it, meanwhile increasing its own 
size and mass.^^ But the amoeba possesses this 
power because it is alive; and in like manner the 
mind has a power to lay hold, not of mere matter, 
but of impressions, of actualities, and of abstract 
truths, and to deal with them as if they were sub- 
stantial, so to speak, because it also is alive. This 
power of the mind, so far as it relates to the per- 
ception of truth, w^e call Intuition, because it can be 
likened to an inner vision, although it really under- 
Hes all the faculties.^^ 

28Packard's "Zoology," page 17. 

29Harris's "Philosophical Basis of Theism," pages 121-157. 



INTUITION 35 

All the mental activities discussed above are pro- 
cesses that defy any ultimate analysis. We can only 
say at last that this or that seems to be one or more 
than one, the same or not the same, great or small, 
simple or complex, related or unrelated, true or false, 
good or bad, pleasant or repulsive; and this word 
seems is used to signify that we see the matter so, or 
feel it so, or sense it so, in the mind. Under this 
impression, we believe the matter is so, unless we 
have been misled from some cause."^^ We may ap- 
peal to Consciousness to make sure that we are wide 
awake, and we may compare this impression of fact 
or perception of truth with a former one of similar 
character. If these harmonize, and if communica- 
tion with other persons assures us that they see the 
case just as we do, we conclude that we were right, 
at least until new light dawns on our minds. But 
ordinarily we and all other men accept the results 
of Intuition without a question, if they are obtained 
under normal conditions.^^ The only corrective for 
Intuition is Intuition.^^ We are not arguing against 
the various powers of the mind as apparent in its 
complex activities, and as set forth in numerous 
works on Psychology, nor against the utility of log- 
ical demonstration. On the contrary, we accept 

3°So a pupil who is endeavoring to understand a problem may- 
say, "I do not see it," or, "I can not see it;" but finally he will 
say, "I see it now." 

^^Appendix. Note 4. 

32This appears to be the same idea that is sometimes called 
"primary inference," or what Kant styled "pure reason." 






36 THE HIGHER REALISM 

them, as will be seen further on in this work. But 
we are now considering merely ''the power of the 
mind to become conscious of truth'' when the proper 
occasion for it is present.^^ Minds vary in this 
power quite as much as our bodies vary in health 
or strength. When Intuition is strong, we call it 
insight, sagacity, talent, or even genius ; but its char- 
acteristic always remains the same in seeing the 
truth simply because it can see it, and in so doing 
from an inward sufficiency. This does not exclude 
sensory apparatus, nor brain, nor experience, nor 
mental exercise as a means of attaining to greater 
power in this direction ;^^ yet in all these cases, the 
power to see mentally remains as inscrutable as be- 
fore. However, in some instances it is known to 
fail, as in serious nervous disease or in old age, 
although it often continues strong to the last.^^ 

We have already noted the fact that all mental 
operations are greatly facilitated by language/^ 
which furnishes ready-made symbols as a vehicle 
of expression for our concepts, and as a means of 
definition, comparison, and communication ; although 
language also is a product of mental evolution, ex- 
tending through many generations of living men, 
and gradually developing to meet the requirements 

33Leibnitz's Definition of Intuition. 

s^Locke's "Essay on 'The Human Understanding-,' " passim. 
35The ability to see as others see, and to distinguish ordinary 
facts from fancies is the criterion of sanity as against insanity. 
36Drumniond's "Ascent of Man," Chapter V. 



INTUITION 37 

of riper modes of thought and a more complex 
society. 

Yet there is something far deeper than language 
involved in every mental action, namely, the power 
to use language. For instance, when we recall a 
lost impression with some effort, or utter a truth 
that is realized for the first time, or solve a mechan- 
ical problem quite unconsciously, what is that which 
goes on in the mind? Where do the concepts or 
ideas come from, and how are they symbolized in 
language ? Are not the correlating, integrating, and 
originating powers of the human mind quite beyond 
the limits of mechanical explanation? Are not the 
fact of consciousness, the power of abstract reason- 
ing, the sense of purpose and personality, of a dif- 
ferent order from mere physical phenomena? It is 
true the "New Psychology" has demonstrated an 
amazing detail of sympathy and mutual reaction 
between the mind and body in reference to all men- 
tal activity, but it has not thereby identified the 
mind with the body nor with physical phenomena.^"^ 

At any rate, common observation shows us that 
even a living human body can exist without a con- 
scious mind. A drug or an injury causing severe 
nervous shock often affords the demonstration. But 
aside from such considerations, it is plain that men- 
tal phenomena as contrasted with physical phenom- 
ena constitute a wholly new order, incommensurate 

s^Bowne's "Review of Herbert Spencer,*' pages 109-111. 



38 THE HIGHER REALISM 

with the latter. Out of Mind arises a power that is 
supra-physical, because, while it is not geometrical, 
nor chemical, nor kinetic, it is far greater than any 
of these in being competent to direct or master them 
through an apprehension of abstract relations. 

CoRREivATioN 01^ Body and Mind. 

So far as concerns our present state of exist- 
ence, it is certain that one's power of thought is 
almost wholly dependent upon the health, integrity, 
and relative power of his brain and nervous system. 
These constitute a very intricate and astonishing 
physical machine, with tendencies of mental action 
and reaction in close harmony with the outward in- 
dications of temperament. We know, also, that the 
working powers of the mind, as attention, recog- 
nition, memory, speech, judgment, and self-control 
are conditioned upon the physical state of various 
portions of the brain. But it is still at least an open 
question whether the mental effects of lesion or dis- 
ease of the brain and nervous system are not to be 
accounted for as mere inhibitions, nuances, and men- 
tal obfuscations, or even as the result of reflex nerv- 
ous irritation with confusing and vitiating influ- 
ences upon the actual processes of mental action. 
For we observe in many instances a no less striking 
influence of the mind upon the physical organism. 
Anxiety disturbs health, while confidence promotes 



INTUITION 39 

It. Fear relaxes the muscles, while anger often 
makes them exceedingly tense ; and the whole course 
of physical welfare is largely determined by the 
conditions of mental prudence and satisfaction in 
the relations of life.^^ 

That any mechanical or physical explanation of 
mental phenomena falls far short of accounting for 
the facts involved, we shall see also from the follow- 
ing considerations, which are only an outline: 

Knowledge is more than sensation, which might 
be regarded as mere nervous reaction. It includes 
perception, apprehension or recognition, and appre- 
ciation or consideration, both of concrete things and 
of abstract relations. 

Memory is more than a sort of brain photog- 
raphy, as some have conceived it. It includes the 
power to select and call up any particular fact or 
thought that has been known previously. 

Reason is more than a mere computing operation, 
to which it has been sometimes compared. It in- 
cludes the voluntary investigation of subjects, and 
even the creation of new concepts of great com- 
plexity. 

Purpose is more than mere Will, which might be 
looked upon as only an impulse of the physical life. 
It includes plan, foresight, and the use of means 
suitable to accomplish a given end, so that progress 
is made upon purely mental grounds. 

38Appendix. Note 5. 



40 THB HIGHER REALISM 

Mind is more than mere Consciousness, which 
some have reduced to a term for the totality of our 
mental states. It includes self-consciousness, with 
the power to inquire concerning our existence. What, 
whence, and why am I? 

These supra-physical endowments are found fully 
developed in Man alone among living creatures in 
this visible world, and it is only through them that 
the philosopher can hope to bring the realm of 
ideas and principles into touch with the realities of 
common experience. 

The; Mentai. Powe:rs. 

We have said before that Intuition somehow 
underlies or validates all the activities of the mind, 
but this does not render a classification of the mental 
faculties impossible. We all understand that to 
know is to be aware of some thing or fact ; but that 
is a sort of perception. Then it is also to take note 
of something ; and that is an act more or less of our 
own choice. In the third place, we know nothing 
in the proper sense of the word without an assurance 
of some kind; and that comes by the exercise of 
judgment. Thus knowledge, or even the feeblest 
ray of thought, involves all three sides of mental 
activity that are commonly called faculties, viz.: 
Will, Sensibility, and Intellect;"^ and these become 

^''Porter's "Human Intellect." Hoeffding prefers to call them 
feeling, cognition, and will. 



INTUITION 41 

known to us by self-consciousness in the three phases 
of attention, apprehension, and appreciation. We 
do not mean to say, however, that these or other 
definite phases of mentaUty can be identified wholly 
with one or another of the faculties. On the con- 
trary, all the faculties are usually blended in action, 
and this must be constantly understood. 

Perhaps the most important and most primitive 
phase is attention ;'^^ and concerning this we may 
notice further that it has a variety of degrees of 
manifestation. One of these is exemplified when 
we are reading a book or listening to an address. In 
either of these cases the course of thought may be 
followed by the mind, which is at times merely act- 
ing as it is acted upon, like an automaton. This is 
pure attention, since the will is almost wholly given 
over to one thing, and perception is open only in a 
single direction. In extreme cases, this kind of at- 
tention becomes ''rapt,'' and may pass over either 
into a state of extraordinary mental perception and 
creative power, such as that experienced by the poet, 
the orator, and the artist, or into the trance state 
of hypnotism, which is akin to somnambulism.*^ 
This last state is also characteristic of "absent- 
minded'' people, and of persons who are easily in- 
fluenced by persuasion. 

Again, in conversation, or in business, or in many 

^Sully's "The Human Mind," Volume I, Chapter II. 
^iSidis's "Psychology of Suggestion." 



42 THE HIGHER REALISM 

kinds of personal exertion, there is both a receptive 
and a positive action of the mind going forward at 
the same time, giving rise to new concepts and turns 
of thought at every step of a compHcated exercise. 
This is alert attention, and calls all the faculties into 
united action, leading on to clear apprehension and 
the most varied appreciation, with a constant view 
to definite results. A third case is the critical exer- 
cise of the mind upon its own action or object of 
thought, as when noting what is concrete and what 
is abstract, what is normal and what is unsound. 
This is introspection or analysis^ and sometimes is 
great in power and results. 

That the mind is capable of such reflexive action 
is doubtless known to every person; yet there are 
but few who have developed this power to any con- 
siderable or remarkable extent. The ability to think 
successfully and to attain to a mastery of any sub- 
ject of whatever nature is dependent upon environ- 
ment, stimulus, and long-continued practice. The 
longer one lives and thinks, the more he always 
finds to learn, for the materials around him are in- 
exhaustible. But each man should cultivate his 
mind with some reference to his occupation in Hfe. 
Not all have need of the same faculties or knowl- 
edge, yet each has frequent need of all his mental 
powers. In many situations a strong will or a vivid 
imagination can do more service than the keenest 



INTUITION 43 

Intellect;*^ but no sensible man will leave his wits 
at home when he goes out to meet the emergencies 
that are always incident to the conflicts and duties 
of Life. 

It must be remembered, finally, that the latent 
mental powers of each successive generation depend 
largely for their proper development upon the help 
of language, schools, and social conditions of a high 
grade. It is only with such aids that individuals 
attain to intelligence and culture, and that the mani- 
fold interests of civilized society are maintained; 
while without them the finest abilities of persons 
and communities are often left quite undeveloped. 
Since most men come to be what they are by virtue 
chiefly of their environment, with its traditions, 
its daily associations, its social forces and ideals, 
it is evident that a serious responsibility must rest 
upon the few whose leisure, talents, and training 
have placed them in a position that is more or less 
above mere environment, where they become the 
natural leaders of their fellow-men in political, social, 
or religious life. 

^We shall have more to say about Reason and Will at the 
close of the next chapter. 



Ill 
REALITY 

Ar.1. men live between two spheres of being, an 
inner and an outer world. One poet sings, *'My 
mind to me a kingdom is;'' and many a man often 
finds the most delightful company in communing 
with his own thoughts. The mental gaze of another 
class of persons is almost constantly fixed upon the 
affairs of the outer world in their various occupa- 
tions, so that they scarcely notice the inner world 
at all. Yet some thinkers doubt the reality of the 
one or the other, or even of both these worlds. To 
clear this matter up we must undertake a little meta- 
physics. 

What is Reality ? Of what is the soul conscious ? 
Is the soul conscious of anything real at all ? These 
questions may seem absurd to the practical mind; 
but they also suggest the persuasion that, while, so 
far as thought goes. Reality begins in Consciousness, 
it does not end there. For it is but a step in mental 
experience from our Consciousness to Self-Conscious- 
ness of Perception, that is, through inference from 
sense-perceptions of the existence of external things. 

44 



REALITY 45 

Upon the awaking of Sensibility and Intellect 
in us, Being is first revealed as a consciousness modi- 
fied by Sensations which are impressed upon us from 
a point or source external to ourselves/ We are 
presently able by comparison of such experiences to 
distinguish Being as Ego and non-Ego, together 
with somewhat that is common to both, namely, the 
notion of Reality.^ Now Reality implies a limita- 
tion of Being, in contrast with not-Being; because 
the apprehension of Reality comes to us in observing 
that as mental concepts multiply, some of these have 
corresponding sense-perceptions, while others have 
no such correspondences, however clear they may 
be in the mind.^ Thus we may contemplate Being 
as either Real or Ideal ; and since many of our con- 
cepts are not readily brought to the test of experi- 
ence, there arises another view of Being as Possible, 
that may or may not be Real. 

Still holding our attention for the present to 
Reality, we discover the first evidences of it in sense- 
perception, as the sight of a house, the sound of 
music, the taste of salt. Again we find it in repeated 
experiences, as awaking from sleep, returning from 
a journey, the contrasts of heat and cold, light and 



iSee Kuno Fischer on Des Cartes in "History of Philosophy," 
pages 337-344. 

^There is also a power to distinguish to some extent between 
body and mind within the first or general Ego, and between the 
Past and Present. 

^Martineau's "Study of Religion," Volume I, page 206. 



46 THE HIGHER REALISM 

darkness, hunger and food, or in the notation of 
tests in a laboratory designed for that purpose. In 
fact, all the ordinary experiences of life have im- 
pressed upon us the notion of Reality long before we 
have arrived at the stage of introspection, and it is 
a conviction that can not subsequently be shaken ofif . 
Finally, we observe Reality in a calm and repeated 
analysis of our experiences, which tends to show 
that many of these depend upon things or circum- 
stances that actually are, or have been in existence, 
regardless of our perceptions of them. Thus we 
constantly distinguish between mere words and facts, 
a portrait and the person represented, a dream and 
an actual experience, a supposition and a verified 
truth or principle. 

Yet what we have obtained as the result of these 
experiences and analyses is Truth rather than Re- 
ality, since the latter can not go out of itself into 
our minds. Truth is only the mental impression of 
what we perceive, but we are assured of the Reality 
by the Truth that we possess. The latter may, in- 
deed, go far beyond the Reality and become abstract, 
by including the relations, principles, and general- 
izations in which the Reality exists, and which run 
through the entire Universe. These generalizations 
are the "Universals'' of the Schoolmen, which many 
have mistakenly held to be in fact the only Reality. 
The Reality as seen in the midst of this penumbra 
or halo of Truth constitutes pure Ideality, or the 



REALITY 47 

images of things as conceived in the Mind ; although 
this in no wise sets aside Reality as existing per se. 
The co-ordination of thought and experience at 
every moment assures us that both are valid. Of 
course the term Reality is here used in a specific 
sense.* 

, Has a concept reality? Yes, as a concept; but 
not in the sense of Reality that is strictly objective 
to the Mind. It exists as an image or impression 
in the mind, requiring the mind as a condition of its 
own existence, even when it is a perception or re- 
flection of some object external to the mind. But 
what shall we say if the concept is an abstract truth, 
such as a proposition in geometry, a law of motion, 
a standard of beauty, or of goodness, or of excel- 
lence? We answer. Truth is always true; but it is 
not a reality unless it exists in a concrete form as 
an element of objective existence. The concepts of 
Truth arise in the mind, and disappear or recur as 
the mind either is affected by the contingencies of 
experience, or is self-directed in its activities. But 
the special ground and occasion of the concept or 
idea is in the nature of the mind itself as acting and 
being acted upon. The uniformity of the mind in 
conceiving certain kinds of Truth is not a proof 
of the objective existence of such Truth; but is 
merely a proof of the mind's consistency with itself 
and with other minds. The nature of the mind con- 



*See Bowne's "Metaphysics," pages 27, 28. 



48 THE HIGHER REALISM 

stitutes the law of the mind, and is one element of its 
own existence. We can see that when law is gone 
from the mind, the mind itself has gone; although 
this is never entirely the case except in total uncon- 
sciousness, or death of the body. 

Ei.e:me:nts o^ Reality. 

We have already said enough to imply our con- 
viction that there is no real Being apart from Re- 
ality. The elements of Being are therefore repre- 
sented by the various concepts which co-exist in the 
concept of Reality; and these elements are usually 
three in number, viz. : Substance, Energy, and Law ; 
or in other terms, things, phenomena, and mode. 
Some would limit Reality to things alone; but if 
there are phenomena, such as form, weight, color, 
temperature, these are either real or unreal. If they 
are unreal, there is no need to take any account 
of them. But if they are real, then affirmations 
can as well be made of them in respect to 
Being as of the thing itself; hence they are 
an element of Being. Again, if there is mode 
in the objective things — and where is there not? 
— the same dilemma applies to this mode as to 
the phenomena above considered. If it be true that 
the mode exists, it is real ; but if it be not real, then 
it is not true that the mode or law exists. Hence 
we may say with perfect assurance that the mode or 
law of its existence is an essential element of all 



REALITY 49 

Being. From this it will be seen that we entirely 
reject the old notion of Substance and Attribute as 
untenable in this connection. The proper notion is 
merely of the Elements of Being, or of Reality, or 
Actuality, or Modality; and we have just elaborated 
them concisely according to the demands of logic.^ 
For aught we know, there may be various kinds 
of Substance; but of one kind we are reasonably 
sure, and that is Matter.^ So much has been spe- 
ciously put forth in regard to the supposed unreality 
of matter that a few words on that point may not 
be out of place. We maintain that Matter, as at 
least one phase of Substance, is just as real as 
Energy,''' and vice versa. Also we maintain that the 
two elements may be separately identified. All at- 
tempts to explain away matter as constituted of mere 
nodes or vortices of energy,^ or a combination of 
mere attributes, must fail.® Our reasons for this 
position are these : All Energy must be either kinetic 
or static ; that is, it must exist either as motion or as 
inertia, and each of these may pass into the other. 
Now, when Energy is kinetic^, regardless of its mode 
of manifestation, whether as heat, light, electricity, 
mass motion, or chemical reaction, we must inquire, 

"^Comp. Lotze's "Metaphysics," Book I, Chapters I-III. 

^Appendix. Note 6. 

■^I. e., in this case, physical energy. 

*If vortices in the Ether are assumed, then Ether becomes the 
underlying substance. 

"See Schopenhauer's view in "The World as Idea," translation 
of Haldane and Kemp, page 10. 

4 



50 THB HIGHER REALISM 

What is that which moves In this display of energy ? 
Even in the subtlest of its forms, kinetic Energy al- 
ways reduces to some kind of motion, however rapid 
and delicate. Or, on the other hand, let the Energy 
be static, in the form of Inertia which requires 
Energy to be overcome, then. What is that which 
stands stillf We can not say it is vibration that 
vibrates, or motion that moves, or immobility that 
stands still. All such phrasing only ends in pure 
absurdity. Therefore we stand upon the propo- 
sition that Substance, whether we call it matter or 
anything else, is inseparable from Energy in all of 
its manifestations,^^ yes, even in its inmost existence. 
But we can also distinguish between Matter and 
Energy by a careful determination of each in its 
essential characteristics. The characteristics of Mat- 
ter are form, mass, and density. Apart from these, 
Matter is not conceivable to the mind ; but with them 
it is conceivable, and it thus constitutes a prime ele- 
ment of Reality. The characteristics of Energy are 
equally clear with those of Matter. They are field, 
direction, and intensity. Without these Energy is 
inconceivable, unless it be as will-power^^ in the 
Mind. But to have the will is not always to have 



i"The same course of reasoning will apply to the Ether, which 
is that which transmits energy in the regions of interstellar space. 
Also the Mind or soul is that which is conscious in feeling, know- 
ing, willing, and the like. 

"Schopenhauer's leading idea: "Das Welt als Wille und Vor- 
stellung.'* 



REALITY 5 1 

the power; hence will and physical energy are not 
mutually convertible terms. Neither are matter and 
energy mutually convertible into each other. The 
characteristics of the one can not be asserted of the 
other. Moreover, no application of energy has ever 
been known either to increase or decrease the mass 
or the quantity of any given matter. Neither heat, 
nor light, nor electricity can do this, nor do the 
phenomena of life form any exception to this law 
or principle of limitation. The Conservation of 
Energy is one of the most settled doctrines of mod- 
ern Science, and yet Matter is not one whit less 
indestructible than Energy, as every student of 
Chemistry well knows.^^ 

A similar line of argument will show that Law 
also is doubtless an element of Reality. The law of 
being as applied to any thing is its mode of being ; 
that is, its nature. Thus, it is the law or mode of its 
being that differentiates a piece of iron, a stream of 
water, a book, a man, a state, from other things, and 
makes each of them to be what it actually is as an ob- 
ject of knowledge. The most general characteristic 
of Law is Causation, which includes such notions as 
origin, continuity, development, proportion, harmony, 
and limitation. It is evident that each and every 
instance of Law must include a Cause and an Effect. 
These are not merely a relation of sequence, like day 
and night which follow each other by a mere suc- 

ispopular Science Monthly, March, 1901. 



52 THE HIGHER REALISM 

cession ; but they express a relation of strict depend- 
ence, as when a ship is wafted by the wind, water 
boils by the action of fire, a man is made angry by 
abuse, wages are raised on account of a scarcity of 
labor, or a person is killed by a fall from a window 
upon the pavement. In every case, if the event is 
real, since the cause is part of the event it must also 
be real, and likewise the effect must be real ; although 
perhaps some would prefer to call the existence of 
law mere modality, that of energy mere actuality, 
and that of substance only reality. For our part, we 
believe that nothing can be gained by any such dis- 
tinctions, and that it is better to class them all under 
Reality. We observe also that each Effect becomes 
a new Cause of something else in a continued course 
with varying relations between the Realities con- 
cerned. Consequently, causes are complex, and 
more or less immediate or remote, so that the search 
for final or ultimate causes is one of the most inter- 
esting matters in philosophy. It is virtually a 
search for the origin of Law by the light of Reason, 
a difficult task, but not an impossible one.^^ 

We have not yet mentioned the place of Life 
in this analysis of Reality. Life can not be iden- 
tified with substance, energy, or law. They are 
constant, persistent, and universal, while Life is in- 
constant and often extremely dependent upon the 
physical environment for its manifestations. Yet 

i^Vide Janet's "Final Causes." 



REALITY 53 

Life is undoubtedly real, and is higher in its char- 
acteristics than mere substance, energy, and law. 
Rising from the most primitive forms through the 
various stages of growth, sensibility, and conscious- 
ness into mind itself, it appears to be a distinct and 
fourth element in Reality, changing the properties, 
transposing the processes, evading many laws of the 
physical world, and constituting new forms, forces, 
and laws of its own. We have already seen that it is 
the one and only originating, organizing, and pro- 
gressive element ; and as such it enfolds and unfolds 
all other existences, embracing and appropriating 
everything else in its own development and oper- 
ation. In its highest manifestation as mind, it even 
attains to self-consciousness of its own being, and 
the possibilities of concept, query, and purpose. 

Space: and Time:. 

Another mooted point in the discussion of Reality 
is that of Space and Time. Space includes the 
notions of extension, motion, and locality. Time 
includes the ideas of duration, succession, and prog- 
ress. Taken together they furnish the means of 
comparison and of measure for all physical phe- 
nomena. Some take Time to be the basis of Num- 
ber, and Space the basis of Geometry. We should 
prefer to call them the ordinate and abscissa of ex- 
istence. However that may be, even a thinking mind 
must be somewhere, and to think requires time. 



54 THE HIGHER REALISM 

Therefore, Mind, so far as we know it, is not wholly 
independent of Time and Space, however far 
Thought may transcend them in referring to past 
or future events and distant things. But because 
of this transcendence many deny that Space and 
Time have any objective Reality, and some even 
consider the ability to grasp this view as one of the 
distinctive marks of a philosophic mind. 

Let us see. Suppose a nugget of gold is found 
in a quartz vein where it had existed for long ages. 
Now, was the nugget in the quartz before it was 
found, seen, and known by the miner ? Was it any- 
where? Was it a nugget, having definite form, 
dimensions, and weight ? The answer to these ques- 
tions must indicate that the where of the nugget was 
as real before it was found as afterward, and upon 
that where depended its discovery by an intelligent 
agent. Suppose again that a clock is set to give an 
alarm at an early hour of the morning. Its owner 
lies down and goes to sleep, depending upon the 
clock to awaken him. While asleep, he does not 
think of the clock, nor is he conscious of the lapse 
of time. Is Time, therefore, as measured by the 
pendulum and hands of the clock, standing still or 
going on? If it is standing still, or really non- 
existent, the owner may sleep longer than Rip Van 
Winkle did before he is aroused by the alarm. 
Therefore, if Space and Time have no objective 
reality, all the operations of Mechanics, Commerce, 



REALITY 55 

Trade, and even of Agriculture, are based upon an 
illusion. But Nature itself contributes to the evi- 
dence against such an illusion, since an eclipse of 
the sun and moon can be foretold ; that is, it can be 
calculated, and so predicted by an astronomer. Here 
are Substance, Energy, and Law combined in a phe- 
nomenon that is strictly measured by Space and 
Time. If Space and Time are not real, is the eclipse 
real? Are not all the elements of the eclipse real? 
To believe that they are real is the only rational 
position. If Space and Time are not real, then His- 
tory may as well run backward as forward, and a 
man will not be able to distinguish his right hand 
from his left in putting on his gloves. But we are 
sure that such conceptions are always absurd. If it 
be maintained by some that Space and Time are only 
relative terms, we shall not demur, since Relation is 
inseparable from Reality, so far as we apprehend 
it. But some one will say. Space and Time are not 
"things in themselves," hence they are not real. 
Well, what are "things in themselves ?'' Kant him- 
self could not tell, nor can any one else.^* In our 
opinion, the difficulty with those thinkers is that they 
take too narrow a view of Reality, in trying to sim- 
plify objects that are essentially complex, and they 
fail because this is impossible. If Substance can not 



i^For the relation 0% this inquiry to Agnosticism, see Rogers' 
'•Modern Philosophy,-' page 155. Also his chapter on "Agnosti- 
cism," etc. 



S6 THE HIGHER REALISM 

exist without Energy and Law, one is as truly real 
as the other; Life and Mind and Thought are also 
real; while Space and Time are at least inherent 
conditions or principles of Reality/^ and are, there- 
fore, in some sense essential to Reality. 

Re:ason and Certitude. 

The general operations of mind, as developed in 
Space and Time, are commonly called reasoning. 
In the simpler forms of reasoning, assertion is a 
very prominent feature. Our concepts, notions, or 
ideas are set forth singly and in various relations 
with all the forms of syllogistic argument,^^ accord- 
ing to the data and the nature of the case. Things 
are said to be or not to be. They are more or less, 
like or unlike, related or unrelated, inclusive or ex- 
clusive, in whole or in part, true or untrue, and so 
on. All this is very short and direct ; although by 
division, transference, and fresh combinations of 
the matter under consideration, the argument may 
become elaborate and present great beauty as well 
as strength. . Yet we find an early limit to deduction, 
unless it be in the higher mathematics;^^ and even 



i^See Morris* Kant's "Critique of Pure Reason," Chapter II. 
But this agrees with Hartmann's view exactly; also with Schleier- 
macher's view. Ueberweg's "History of Philosophy," Volume II, 
pages 244, 251. 

i^See Appendix. Note 7. 

"Schopenhauer's "Third Root of Sufficient Reason." 



RHALITY 5 J 

there it often leads to absurdities.^^ Much of our 
present-day philosophy is of just this sort. We must 
remember, too, that half-truths are extremely de- 
ceptive.^^ Logic itself is sometimes overestimated. 
It is altogether powerless to reveal truth, except in 
and by the faculties of a living mind. We shall do 
well to observe that every step in a process of pure 
deductive reasoning is of an intuitive nature. We 
perceive each successive step as it comes up in the 
mind, but we can not tell how, nor why, nor whence 
it came to us. Therefore we may justly say that 
deductive reasoning is only Intuition proceeding in 
a logical or definite order. 

But there is a higher form of reasoning which is 
not so direct nor self-assertive. It takes note of, 
not an absolute thing or fact, or principle, or rela- 
tion, but the indications of such a thing or fact. The 
examples of a principle or the converging lines of a 
law are taken as a ground of hypothesis for some 
reality that is not actually perceived. Yet the com- 
pleteness of such a reality may be recognized by the 
mind as possible, or as probable, or as being surely 
indicated by sufficient data, like the full circle indi- 
cated by the crescent moon in the evening sky, or 
like the message indicated by a few dots and dashes 

i^E. g-,, Kant's "Antinomies." Also many fundamental notions 
of German philosophers; as the Identity of the Ego and the non- 
Ego, or the dictum that Being is equivalent to not-Being. 

18 Appendix. Note 8. 



58 THE HIGHER REALISM 

on a strip of paper, upon which may hang issues 
of life and death. This we commonly call Infer- 
ence, or inductive reasoning, and it is one of the 
greatest instruments of investigation in both Sci- 
ence and Philosophy. Yet it requires the presence 
of Intuition no less than Deduction. Rather, it is 
Intuition proceeding in a larger and freer way than 
before. Each Inference is an hypothesis that meets 
the apparent requirements of a problem, that sup- 
plies an element, or elements, previously unknown, 
in such wise as renders all the given elements har- 
monious to our apprehension. We can not refer 
such a solution to Imagination, because that is in- 
competent to discover new truth without a guide 
of some kind, and we know no better name for the 
guide than Intuition. The power to create new 
concepts, and to reason by ready and correct infer- 
ence is the chief characteristic of mental originality, 
and to a certain extent of mental strength. This is 
as often found outside of the schools as in them, 
perhaps because such people are less apt to be tram- 
meled by the beaten paths of training. Familiar 
examples are seen in Napoleon, Shakespeare, Lin- 
coln, Edison, and many other celebrities. Yet these 
men have owed much indirectly to schools and learn- 
ing, whose ready-made advantages they appropriated 
in a large degree, and by which their own deficiencies 
were made good in the final outcome. 

True, we may well confess that absolute cer- 



REALITY 59 

tainty or knowledge, in the strictest sense of those 
words, does not exist among men. Our senses, our 
faculties, our environment are all too unreliable and 
changeable for that.^^ Yet we may be practically 
certain in regard to almost any object of inquiry, if 
we can only find the sufficient data. No doubt there 
are those who will still deny the reality or reliability 
of any outward experience, even though this should 
carry them into the misty realms of pure phenom- 
enology. They will maintain that we know nothing 
absolutely but that which is in our Consciousness. 
They prefer to take the world around us as a pano- 
rama, a shifting scene, a moving picture, an empty 
dream, which is or seems to be for the moment, and 
then vanishes, leaving only our personal identity as 
the one sole abiding Reality of which we are sure.^^ 
Probably there is to some people a certain se- 
ductiveness in this view of Reality; but why not 
take the opposite view ? Let the Mind or conscious 
Soul be like a bubble floating on the surface of a 
stream, wherein the earth and sea and sky, the trees 
and flowers and living creatures, or even sounds and 
words, are impressed for a moment so deeply that 
it is filled with a sense of these Realities. But they 
were there before the bubble had an existence, and 
there they will remain, although when the bubble 
has burst, the impressions but lately felt will vanish 

20Balfour's "Defense of Philosophic Doubt.** 
2iBerkeley's view. 



6o THE HIGHER REALISM 

forever. Let us suppose, again, that the bubble 
could continue forever. We may view this also as 
a possibility to be discussed further on, since Reality, 
Ideality, and Change do not exclude one another.^^ 

CONCKPTS, Wll.1., AND Re:AIvITY. 

There is another point bearing on this very mat- 
ter that is not without significance. As we said, 
some way back, the Truth is greater than Reality, 
and Truth is in the Mind. Now the Mind does not 
only see by Intuition. It also discerns, it compares, 
it appreciates, it generalizes; nay, it remembers the 
past, it forecasts the future, it infers what is unseen, 
it brings forth new conceptions of Truth; and by 
Will, it turns many of these conceptions into Re- 
ality .^^ This is but the practical side of Life, since 
we see men doing these things every day. There- 
fore, in a limited sense. Reality itself may depend 
upon the human Will. How limited or how great 
this influence of Will is we may learn from history, 
from the deeds and changes wrought by individual 
men, the cities and empires founded, the elements 
and forces of Nature subdued, the Earth itself 
''modified by human action,'' its most distant quar- 

22Comp. Schelling's later views. 

23in another view, many concepts that are purely products of 
the Imagination may be treated as real; and thus the Mind may 
move in a simulated world, as poetry, fiction, the drama, etc. It 
is often difficult to perceive clearly the dividing line between the 
Real and the Ideal, especially when that line is being changed 
constantly by realizing the Ideal through Will. 



REALITY 6 1 

ters bound together by cable and commerce, its se- 
crets wrested from the deepest hold and turned to 
practical account. 

But there are some things that Will can not do. 
It can not destroy any part of substance, or of en- 
ergy, or of natural law. Yet it may so direct the 
energies of the body it inhabits, it can so plan by 
the faculties with which it is associated in Mind, as 
to change its own environment, to take away or add 
to the resources of food, shelter, comfort, or a thou- 
sand things that make up the sum of sense and 
knowledge. Thus the Soul imparts some reflection 
of its own qualities to the material world. It throws 
a peculiar atmosphere about the most familiar scenes. 
It creates a new world of thought, of art, of society, 
and of institutions.^^ By reflex action, it even builds 
its own character through discipline, study, asso- 
ciation, and religious faith. Perhaps it will not be 
strange, therefore, if the Soul should come to read 
some day in the lineaments of Nature the traces of 
a Power and an Intelligence that are infinitely be- 
yond itself, yet not wholly unlike it in certain qual- 
ities of Being, and certainly not below it in conscious 
Personality.^^ 



^^President Hyde's "Practical Idealism.** 

25This section appears to cover the ground of Fichte's system 
of philosophy, or "Wissenschaftslehre." 



IV 
CONSISTENCY 

Some one has said that the most wonderful fact 
in the universe is the perfect response which the 
human soul makes to its environment. The pebble 
makes no such response, nor even the grass or the 
trees, nor yet the creatures of the field or wood; 
although these last are vastly more responsive than 
the pebble. But the connections between the soul 
and its environment are not easy to establish. Mind 
alone is competent to detect the operations of Mind ; 
therefore, we must ask indulgence for another "go" 
at Metaphysics. 

Thk Genktic Pi.an. 

We now take up the co-ordination of Mind and 
Being as they actually exist under the synthetic 
power of Life, and we soon find that this synthesis, 
which is constant in our experience, is also a gene- 
sis, both in the physical world and in the province 
of Ideas. Yet a genetic plan is difficult to make 
out, since the rise of Intellect from the formless basis 
of Intuition is almost as deep in mystery as the rise 

62 



CONSISTENCY 63 

of an oak from the pip and pulp of an acorn.^ But 
the fact of the rise is plain in either case ; and as we 
can discern the roots, the branches, and the trunk of 
the great tree, with their vital parts, so, perhaps, we 
may discover the primary concepts of the Mind in 
their various aspects as subjective, objective, and 
reciprocative,^ along with the constituent elements 
of their existence. We shall not use the term "con- 
cept" in precisely its usual acceptation, but will limit 
it for the present to Ideas of a certain order. A 
concept is an Idea, or a form of Truth ; and as such, 
it is essential to the processes of Thought, since 
Thought consists of trains of concepts.^ But con- 
cepts of the first order, as here assumed, are com- 
posite, and arise from the union of a lower order 
of concepts which may be called principles of Truth.* 
Like the Truth itself, these principles are more com- 
prehensive than Reality, and should be recognized 
as the conditions of reasoning, as they are also of 
mere existence. We shall discuss their original, 
inherent character and correlation further on; but 
now observe only that they unite in pairs to form 
concepts, as shown in our genetic scheme given be- 

iThe "New Psychology'* sheds no light upon the real inward- 
ness of our consciousness in mental activity. 

^Comp. Fichte's "thesis, antithesis, and synthesis.** These 
principles may be the explanation of a certain tendency to three- 
foldness in philosophy, as in these pages. 

^Wundt's "Human and Animal Psychology," Section XX. 

^Sometimes these principles of Truth are called the "Form 
elements" of Thought. 



64 THE HIGHER REALISM 

low. These principles may well be termed ***cate- 
gories" of the concepts, since the entire content of 
each concept falls under one or the other of its two 
principles; and upon this point, suitably defined, 
the logical value of each concept depends. Opposed 
to each primary concept in the table is another con- 
cept which we call the correlate, because it repre- 
sents in a general way the outcome of the primary 
concept as known by actual experience. 

This genetic scheme, in our judgment, represents 
the order and mental relations of the primary activ- 
ities of the mind far more adequately and practically 
than other schemes which have been formulated 
heretofore. But the chief value of this plan is to 
show at a glance the general rectitude and consist- 
ency of our doctrines concerning Reality and the 
processes of mental action. After all, the real dem- 
onstration of any system of Truth must consist in 
so presenting it that it can be perceived intuitively. 

We may now take up and define the various as- 
pects^ of the primary concepts with reference to the 
Ego, by which is understood a living Mind, such as 
we know ourselves to be by all possible tests, and 
which is a necessary assumption in any analysis. 

First is Perception, arising out of experience as 
Sensation, viewed either on its physical side as a 
nervous reaction, or on the mental side as an act of 

^An "aspect" is the special relation or view in which any ob- 
jective reality is presented to the mind. 



CONSISTENCY 



65 



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66 THB HIGHER RBAUSM 

consciousness ; and this always gives us either pleas- 
ure or pain when reduced to the basis of simple 
satisfaction. The same is true when the perception 
is purely mental or intellectual, if continued long 
enough to be estimated on the basis of satisfaction. 

Next, also coming out of repeated experiences, 
and reaching forth in every possible direction, is 
Judgment, which always apprehends its mental ob- 
ject as either true or false when referred back to the 
elements of Reality. This is a fact, whether Judg- 
ment is corrected or not, although we may have some 
difficulty in seeing it in the latter case. 

Then again, we have Choice as another factor 
in experience, which constantly makes for good or 
evil; so that self-regulation, which is fortunately 
possible to the soul, affords the first and most im- 
portant exercise for the faculty of Will. This fac- 
ulty also reacts upon the body to move it in response 
to the impressions received by sensation from the 
environment and interpreted by the totality of our 
mental powers. Since Will includes the ability both 
to do and also to refrain from doing anything in 
obedience to a given impulse, we see that choice 
covers practically the same ground. 

All of these concepts are subjective with refer- 
ence to the Ego; since they arise from experiences 
in and of the Ego, and have nothing to do directly 
with what is external. 

In the second place, we have another class of 



CONSISTENCY 67 

concepts, beginning with Substance, which continu- 
ally eludes us under the phases of accident or phe- 
nomena, but is preserved to our apprehension under 
the notion of essence with its constant character- 
istics; and so we predicate these as its categories. 
Another such concept is Energy, which is mani- 
fested in all the phenomena of change, whether phys- 
ical or mental, and is also discovered as either latent 
or active in every successive state, maintaining the 
same in equilibrium and position. 

The last of this class is Law, which as the regu- 
lating element of all Being is known under the prin- 
ciples of cause and eifect, and is extremely varied 
in its manifestations. These two categories have 
already been discussed under Reality, and we need 
not repeat them here. 

Although each of this second set of concepts is 
objective with reference to the Ego, yet the latter is 
capable of transferring them to itself as a secondary 
objective, else the science of Psychology would be 
impossible. 

In the third place, we have still another set of 
concepts standing in a reciprocative relation between 
the Ego and the non-Ego ; although the latter may 
refer either to the external world, or to the Ego 
itself in whole or in part, taken objectively. 

Here belongs Consciousness, as the whole active 
state of the Mind, with its power to appreciate self, 
the external world, and the mutual relations exist- 



68 THE HIGHER REALISM 

ing between the two entities in correlation with each 
other. The existence or non-existence of this cor- 
relation makes the distinction between the real and 
the ideal, when affirmed of the contents of our con- 
sciousness. Under Real we place all concepts hav- 
ing a corresponding objective reality. Under Ideal 
we include all concepts that begin and end in pure 
mentality, as representation, memory, desire, etc. 
Both principles are mingled in thought. 

The Concept of Being has been implied above. 
It calls for purely mental action or ideation with 
respect to the principles of identity and difference, 
which arise in the distinction of the Ego and the 
non-Ego, and which are further elaborated with 
every new notion that arises in the mind. Under 
Identity may be arranged all purely assertative 
propositions, and under Difference all propositions 
of discrimination.^ 

Finally, we have the concept of Thought as an 
act of self-consciousness, taking up the concepts of 
Being and Consciousness, and yet dependent upon 
both of them for its own existence. This concept 
enfolds in itself the ahsohite and the relative as the 
logical elements of conceptuality. The principles of 
the Absolute and the Relative are not contradictions. 
As we understand them here, each is true in a cer- 



*We concede no great importance to a principle of Negation 
which might be introduced here. It is like Kant's principle of 
Causation which Schopenhauer called a "logical false window." 



CONSISTENCY 69 

tain sense of the same thing, event, law, or concept, 
and each of them is inseparable from the other as 
a complementary view of the same concept. Thus 
the absolute refers to the simple fact of being, re- 
gardless of what is, or in what relation it is. But 
the relative view takes in more or less of the space, 
time, cause, quality, or quantity involved. There is 
no pure absolute. All that exists is both absolute 
and relative. 

Some may object that our ''categories" do not 
clearly express the concept in every case; but we 
think that they will be found to cover the concepts 
when rightly viewed. A part of them will appear 
quite natural, while others are more difficult to de- 
termine. The first three hardly admit of any ques- 
tion, and we will not elaborate them at all. 

The categories of Substance are two, essence and 
accident. By the former we designate the invari- 
able substratum of phenomena, the existence of 
which we have shown in the chapter on Reality, 
but which we are not compelled to define or explain. 
Logical explanation does not necessarily follow a 
proof of existence. Yet we are inclined to the view 
of three kinds of substance, each with its own pe- 
culiar laws and forms of energy, unless Ether is 
eventually found to be merely a bond or medium of 
connection between Mind and Matter. But the in- 
termingling of these three spheres of being with 
each other may give rise to those features or super- 



70 THE HIGHER REALISM 

ficial manifestations that we call accidents, such as 
form, quantity, combination, and all the phenomena 
either of inorganic Nature or of Life itself. 

We need not further discuss each of the cate- 
gories now, as a careful survey of each case in com- 
parison with the others will probably show the 
reasons for our classification. We would also call 
attention to the various correlates, and their rela- 
tions to the primary concepts and to their categories. 
Each correlate is the completed phase of a concept 
as seen by its own categories,'^ and is the point of 
connection with a more general concept. Thus all 
subjective concepts meet in Consciousness, all ob- 
jective ones meet in Being. The correlates of these. 
Mind and Cosmos, meet again in Thought to form 
the basis of Reason, and this reaches back again to 
the living Ego in Space and Time, as essential con- 
ditions both of our self-conscious Being, and of the 
external world. 

Of course, we use the term "categories'' in a 
very different sense from that of Kant in his cele- 
brated tables, but there is no conflict on that account. 
We prefer to retain the terms as used above to avoid 
falling into a purely idealistic m.ethod which is un- 
supported by Nature, and therefore is liable to in- 
consistencies that are difficult to correct as mistakes 
are corrected in practical life. But, as others have 



■^The Subjective categories have double correlates. Their re- 
lations will be further discussed on page 000, et seq. 



CONSISTENCY Jl 

said before us, all of Kant's categories may be cov- 
ered by the single term, Relativity; for both Quan- 
tity and Quality are relative terms in their last 
analysis, as surely as Space and Time. Thus the 
last term in our Genetic scheme covers the analytical 
and logical features of Thought which Kant elab- 
orated successfully, and which are here reunited to 
our experience as forming the practical basis of 
conscious Intelligence. 

The: Re:i.ations oi^ Mind and Being. 

However, our scheme still contains some possi- 
bilities of fresh genesis in various directions and 
combinations. This may be suggested by the last 
concept. Thought, which includes the Absolute and 
Relative. From these two principles, we may turn 
back to the previous concepts, and view them either 
in manifold relations, or in various phases of their 
existence, as portions of our possible experience. 

We may even construct a diagram that will rep- 
resent the faculties of Mind, and their phases^ with 
special reference to each of the three Elements of 
Being. There is a real, an ideal, and an inceptive 
phase for each of the mental faculties, and each of 
these rests upon one of the first concepts in our 
genetic scheme. Thus from Perception, we have 
three phases, sensibility, representation, and imagi- 

*^A "phase" is a distinct state or condition of any reality, or 
even of a mental faculty as known to and by the mind. 



72 THE HIGHER REALISM 

nation; from Judgment, we have intellect, memory, 
and theory; from Choice, we have will or voHtion, 
habit or character, and desire or appetency. All of 
these may be represented in a geometrical figure, 
as shown in our Harmonic Diagram. We confess 
there is a certain stiffness about any diagram that 
renders it objectionable as an illustration of the very 
changeful and subtle phenomena of Mind and Being ; 
yet a diagram may afford us certain advantages of 
view that can be obtained in no other way. 

Here, let us suppose that the three concepts. 
Being, Life, and Mind, are coincident in one cen- 
tral, vertical line, but not conterminous. This ver- 
tical line is intersected by a triangular plane which 
stands for Thought, and from each of its corners 
is extended a line reaching upward and downward 
to the one in the center, making a sort of comple- 
mentary double pyramid. Now, the angles and faces 
respectively, of these two pyramids represent a sepa- 
ration and extension of the elements of Being and 
of the faculties of Mind, as before named. The 
upper part stands for the immediate relations of 
Mind to Being, or Reality; while the lower part 
represents the mediate relations of Mind to Being, 
or Ideality. The three subjective concepts. Percep- 
tion, Judgment, and Choice, are now seen along the 
edges of the plane of Thought, which is itself an 
expansion of the line of Life, and stands for the 
actual processes of mentality. If this plane be ex- 







> 
o 

1—1 

o 



74 THE HIGHER REALISM 

tended indefinitely, like a table, the elements of 
Reality will appear to be reflected in the Mind as in 
a mirror by elements of Ideality ; but the latter will 
be as unreal as the image in a mirror. It exists as 
a reflection or Ideal in the Mind, and thus has a 
certain relation to Reality; but that is all there is 
of its real existence. 

The immediate relations of Mind and Being are 
shown in the circumstance that each of the mental 
faculties is in touch with two, and only two, of the 
elements of Being viewed as Reality. Thus, Sensi- 
bility is concerned with the successive states, po- 
sitions, or conditions of Substance and Law ; but it 
does not take any direct cognizance of Energy and 
Change, as may be proved by the kinetoscope, which 
exhibits no Action, but merely successive views ; yet 
these appear blended as In real Action, and are not 
separately distinguishable.^ Some may take the view 
that we do perceive action or phenomena, as the 
light of a candle, the heat of a stove, the sound of 
a piano, the shock from an electrical machine; but 
all these are cases of illusion. What we perceive 
is twofold ; firsts the sensation of light, heat, sound, 
shock, in our nerves or sense-organs; second, the 
mental image or concept of a substantial entity in 
certain modes or states, as shining, hot, sounding, 
or electrical. And if we do not perceive the sub- 



»For the relation of Action to Energy and Change, see page 00. 



CONSISTENCY y^ 

stantial body from which the action comes, we look 
about for it, or supply its place by our imagination. 
Yet, in each case the fact of real action is a mental 
inference, partly intuitive, and partly the effect of 
experience or education/^ For example, it is only 
within comparatively recent years that men have 
learned to know these phenomena as modes of action, 
vibration, undulation, oscillation, and the like forms 
of energy or molecular motion. 

Again, for similar reasons, the plane of Intellect 
is interposed between the angles of Law and Energy 
because these embrace all that we knozv of Being; 
that is, mode and phenomena. Indeed, we have 
many philosophers who are so hard pressed for a 
suitable definition that they doubt the reality of Sub- 
stance as such altogether, as we have already seen 
in this book. 

So, finally, the plane of Will comes between the 
lines of Substance and Energy which are the neces- 
sary limits of its influence, whether exerted in the 
Ego as body or mind, or through the body upon 
the external world. Will has not in itself power 
to affect Law, unless it be in the case of human 
laws, or laws made by Will. 

The relation of the reflected faces in the lower 
or inverted pyramid to those above is very interest- 
ing. Thus Sensibility reappears in the Mind as 



i^Hume's view. 



76 THB HIGHER REALISM 

Representation, Intellect as Memory/^ and Will or 
Volition as Habit or Character. These secondary 
planes include far more of our mental resources than 
are at hand at any moment in the primary planes; 
for example, the most of our facts belong rather to 
memory than to immediate knowledge. 

A third set of planes extends out into the surface 
dividing the Real from the Ideal, and represents the 
inceptive phases of Thought, resting upon the same 
Concepts as the first and second sets of faces, i. e., 
phases of Thought. Thus we have Imagination, em- 
bracing Fancy and Fantasy as its opposite sides; 
also Theory, with its two sides of Doubt and Be- 
lief; and finally, we have Desire or Appetency, with 
its opposed sides of Hesitancy and Decision. That 
these spring from Perception, Judgment, and Choice 
is very clear.^^ 

We may also remark that certain supposed sim- 
ple activities of the Mind are really complex activ- 
ities of two or more simple faculties. Thus Atten- 
tion is Perception acted upon by Will, Recollection 
is Memory acted upon by Will, and Understanding 
is Perception acted upon by Judgment. The whole 
complex action of the Mind upon any given object 
is Thought or Reason. 



"Intellect is here used in the sense of Cognition, and Memory 
in the sense of Recognition. Comp. Ladd's "Descriptive Psy- 
chology," page 238. 

I'^Some of these names are necessarily omitted from the Dia- 
gram. Appendix. Note 9. 



CONSISTENCY JJ 

We are not inclined, like Des Cartes^^ and Spi- 
noza/* to make Geometry the basis of Philosophy; 
but we do regard the harmony of all the elements 
that are depicted in this diagram as a virtual demon- 
stration of the relations that we have assumed with 
respect to Mind and Being.^^ By this time, perhaps, 
we can see that no single concept or principle in 
psychology or metaphysics is fundamental to a sys- 
tem of philosophy, unless it be the principle of Life, 
which unites Mind and Being in our diagram. As 
we have said before, there is no philosophy without 
Life, that is, without a living Mind; and this is all 
the significance of Idealism as a theory of Being. 
Otherwise, it is a mere shadow, without even a 
Reality to cast the shadow. 

The Aspects oi^ Being. 

We have still to consider the real content of 
Mind or Thought in distinction from the process 
and relations of our last discussion. Here we come 
again to the celebrated ''categories" of Kant; and 
if we venture to present a different form of state- 
ment from that which he has laid down, it is be- 
cause his "categories" contain no active principle. 
They are crystallized and symmetrical, but they have 
nothing to help us toward "getting on." In other 

i^Kuno Fischer's "History of Philosophy," page 320. 
"Martineau's "Spinoza." 

i^This harmony is pretty close to Schelling's principle of 
"Identity," for it practically covers the same ground. 



78 THE HIGHER REALISM 

words, they are purely formal or logical. Hegel 
saw this, and hence elaborated his great system on 
the principle of ''becoming'' or "endless transforma- 
tions," with marvelous power and subtlety of 
thought; but neither did he inform the world as to 
how these ''transformations" are effected.^® Our 
view is that they are all finally traceable to a foun- 
tain-head of Life, as will be argued in the next chap- 
ter; but for the present we must yet speak of the 
Aspects of Being. 

By Aspects of Being we mean to indicate the 
various states and types of actuality in the progress 
of events, of life, of experience and thought, lead- 
ing to the development of new forms, forces, con- 
ditions, relations, ideas, and systems, limited only 
by certain principles which will be considered in a 
subsequent chapter. These Aspects of Being may 
be fairly classified as follows: 

01^ MIND AND BEING. 

1. Subjective, as in self-consciousness. 

2. Objective, as in sense-perception. 

3. Reciprocative, as in the act of reasoning. 

01^ KNOWLEDGE AND BEING. 

1. Nominal, represented by a mere symbol. 

2. Conceptual, represented by a definition. 

3. Real, represented by co-ordinations of expe- 
rience. 



i^Wallace's "Hegel's Logic, passim. 



CONSISTENCY 79 



01^ PRINCIPIvES AND BEING. 

1. Necessary, as independent being. God. 

2. Relative, as dependent on co-ordinate or other 
being. 

3. Contingent, as growing out of relations. 

01^ CHANGE AND BEING. 

1. Motion, or change of the subject in itself. 

2. Action, or change affecting its relations. 

3. Purpose, or change in harmony with an end. 

Some may object that the above plan is unsym- 
metrical; but we must remember that all progress 
depends upon an unequal distribution of elements/"^ 
The forces and concepts must interlock instead of 
running parallel or standing still. As a matter of 
fact, there is no standing still, and this is implied in 
the relations shown in our diagrams. Change and 
Knowledge are the invariable condition, the ''becom- 
ing'' of Being and Mind. Perhaps we might add to 
the above triads several others, such as Reason and 
Being, with Analysis, Synthesis, and Genesis as as- 
pects; or Character and Being, in Aspects of the 
True, the Beautiful, and the Good ; but once launched 
in this direction, it is hard to draw the limit. 

The notion of each aspect under the first head 
does not call for elaboration in this place. 

We may remark that under the second head 

"Appendix, Note 10. 



8o THE HIGHER REALISM 

given above, the "Nominal" being is the proper form 
of "universals," or generalized conceptions in logic 
and metaphysics. The "Conceptual" being is prac- 
tically the foregoing conception applied to an indi- 
vidual or concrete object. But the "Real" being is 
the individual or concrete object, including whatever 
is concrete in the same, whether known or unknown, 
along with its general characteristics. 

Purely "Necessary" being, named under the third 
head, is one of the most difficult conceptions to be 
reached by the mind, and we shall not attempt to 
define it here. But "Relative" and "Contingent" 
being therefore include nearly everything that the 
human mind can know. "Relative" covers whatever 
is inherent only, as principles, properties, parts, 
organs, life, reason; while "Contingent" refers to 
that which exists by virtue of construction, organ- 
ization, theory, or operation. Such are a house, a 
boat, a man, a state, a statute, a book, a picture, a 
business, a song, a sentiment. The two principles 
are united under the familiar notion of a "state" of 
being, as when H2O is empirically known as ice, 
water, or steam, according to its temperature; or 
as a man is known as a bachelor, a husband, or a 
widower, according to his social condition; or as 
events are considered to be certain, possible, or un- 
likely, according to circumstances, as the weather, 
the efforts of men, or the operations of law may de- 
termine. 



CONSISTENCY 8 1 

Under the last head in the foregoing plan, we 
note three kinds of "Motion" in the physical sense, 
vibration, transference, and circulation, though all 
may be united in one.^^ These have their psychical 
analogues in perception and emotion, will and exe- 
cution, intellect and reason. It is evident there can 
be no life, development, or progress without all these 
kinds of, "Motion." But this is followed, or rather 
accompanied, by "Action," which implies the trans- 
ference, not of the subject itself, but of its motion 
or influence to something else as an object. There 
are many formal ways or directions in which this 
may take place: mechanical, chemical, vital, social, 
mental, moral, with countless variations. Of course, 
"Purpose" signifies "Action" that is controlled and 
directed by a thinking Mind; hence it is as varied 
as are the capacities of the Mind to originate new 
forms and processes of existence.^® 

To conclude, in this chapter we have presented 
in a concise form the genetic concepts, relations, 
phases, and aspects of Mind and Being that underlie 
the intellectual and material progress of our race. 
What we have learned is that the problem of know- 
ing and the problem of being are deeply and closely 
interlocked with each other by connecting principles 
and relations. Therefore, the common notion is a 

^^First conceived by Aristotle. 

i^"The theory of the 'unconscious' is satisfactory, and does not 
meet the requirements of Science." — Kuelpe's "Introduction to 
Philosophy," page 62. 
6 



82 THB HIGHER RBALISM 

sound one that knowing is equally as certain as 
being, and that both experience and reason are far 
more than dreams. To be firmly assured of this 
single truth is to have a basis for limitless ideas 
and principles bearing upon real life, including the 
development of Science, History, Art, and Religion, 
with their many branches and details. ^^ To discuss 
these fully would fill many volumes ; but they meet 
together on the plane of Life, the paradox and yet 
the resolving principle of Philosophy. It now re- 
mains for us to inquire for the actuating principle 
and ultimate ground of Reality. 

20Appendix. Note 11. 



TRANSCENDENCY 

Having now a fairly clear general view of Re- 
ality and its relations to the human mind, we must 
ask what men have always asked, Is this Reality 
which we know, including ourselves, the world of 
Nature, and the heavens about us, all that exists? 
Or is there something still deeper, on which this 
visible, sensible order, including ourselves, is de- 
pendent? If so, can anything be known in regard 
to this deeper Existence ? 

The students of physical Science usually take for 
granted the ordinary Logic founded upon Intuition, 
and also the Realities of properly accredited expe- 
rience. But having investigated these for a con- 
siderable time, with the result of securing immense 
additions to the sum of human knowledge, they come 
at last to bounds that many declare to be impassable, 
at least by their instruments and processes of inves- 
tigation. This conclusion, we have reason to be- 
lieve, is measurably correct. 

But fifty years ago, there seemed to be some 
prospect that *'the world and all that is therein" 
might be accounted for by scientific processes. We 

83 



84 THE HIGHER REALISM 

do not now refer merely to logical methods, but to 
the results of these in connection with scientific data. 
These processes were reducible perhaps to three, 
viz.: Analysis, Classification, and Derivation.^ 

The first process was especially powerful. It 
was based on discoveries of facts that were partly 
accidental, partly the result of search by thoughtful 
men. Travel, experiments, the development of math- 
ematics, and certain important inventions contrib- 
uted to widen greatly the range of mental vision. 
The compass, quadrant, pendulum, lens, retort, and 
Leyden jar were the beginnings of vast achievements 
in investigation. The earth was found to be a ball 
revolving in an orbit about the sun in a system with 
other balls called planets. The distances of the solar 
system and even of some of the fixed stars were 
measured. The laws of optics and mechanics were 
mathematically demonstrated ; also those of calorics. 
The earth, the minerals, the air, and water were de- 
composed into their elements, and the properties of 
these elements were ascertained, such as their spe- 
cific gravities, atomic weights, affinities, and com- 
pounds, including the field of organic chemistry, 
until vast reaches of new and wonderful knowledge 
stretched away before the mind of the eager and 
astonished student. But still greater discoveries 
were made in the world of Life; the circulation of 
the blood ; the functions of the brain and of many 

iHelmholtz's "Popular Lectures,'* page 393, 



TRANSCENDENCY 8 5 

other organs ; the processes of digestion, assimila- 
tion, and reproduction; the existence of blood cor- 
puscles and other microscopic wonders ; and all these 
gave a new and far deeper insight into Nature. By 
degrees, great improvements and refinements were 
made upon these crude beginnings, especially in the 
analysis of natural Forces ; and as these were mas- 
tered, space and substance alike seemed to be almost 
annihilated. 

Meanwhile the process of Classification went for- 
ward in connection with that of Analysis. The chem- 
ical elements and their compounds, the forces in 
their manifold phenomena and applications, the 
world of organic life past and present, all were 
sorted and arranged in encyclopaedic order in man- 
uals, in museums, and in men's minds. Thus plants 
were classified according to their flowers, animals 
by the number and arrangement of their teeth and 
the shape of their limbs. Man also was included in 
this system of classification, being at first distin- 
guished from the apes by the simple circumstance 
that he has only two hands, while the apes have four. 
Then, too, many cross-references were found, until, 
not only in the structure of plants and animals, but 
even in Chemistry, a certain tendency to unity be- 
came apparent; while in Physics, the undulations 
of light, the quantivalence of heat, and the univer- 
sality of electrical energy, all seemed to point to a 
kind of perpetual motion in the Universe. 



86 THB HIGHER RBALISM 

Having found a place for everything, it was easy 
to fancy that we lacked but little of knowing all 
about everything. And this lack seemed to be sup- 
pHed in the third and latest found process of scien- 
tific investigation ; that of tracing out relations along 
the lines of derivation, or Natural Evolution.^ 
Geology seems to have suggested the hypothesis, 
on account of the order of organic life as found in 
the rocks. Then Astronomy, with her nebulae and 
formless worlds, gave support to the same view ; and 
finally, many things in Biology favored it very 
strongly. Man has four limbs ; so has a bird or a 
lizard. Cows give milk, and so do the mother 
whales. The horse has an appendix, so have human 
beings; and all animated creatures can be reduced 
to a few great types. Then also, every living thing 
comes from the seed or the egg, and a marked simi- 
larity is seen in their order of development. The 
mutation of species, the forms of embryos, the geo- 
graphical distribution of plants and animals, are ad- 
duced as evidence that the world was not made, but 
developed by the mere operation of natural causes. 
The rational inference seemed to be, with some, that 
the Universe is self-originated, self-impelling, self- 
regulated, and will be so to eternity. 

However, the last word has not been said. The 
Universe still contains some facts that can hardly be 

^Lamarck's "Philosophie Zoologique/* Darwin's "Origin of 
Species," and Wallace's "Natural Selection.** 



TRANSCENDENCY 87 

solved by the scalpel, the lens, the laboratory, or by 
mathematics. These facts we shall call the 7Van- 
scendencies of Nature^ because they transcend the 
ordinary means of scientific investigation.^ Yet they 
may be investigated by logical inference as readily 
as the data for many things that are universally 
accepted to-day in science.* We may reduce the 
issues of Transcendency to three points, each of 
which is expressed by a single word, viz. : Defi- 
nition, Operation, and Adjustment; still leaving 
room for some further considerations under this 
head. 

De:i^inition. 

Suppose we inquire. What is consciousness ? Or 
to be less inclusive in our question. What is sensa- 
tion? Or to limit the inquiry to yet more primary 
grounds. What is Life ? To none of these questions 
does Science return a satisfactory reply. Yet they 
are not mere conundrums. They indicate chasms in 
the processes of scientific investigation.^ We have 
a definition of Life from Spencer that has become 
classical as an illustration of how to ^'darken coun- 
sel by words without knowledge."^ 

Huxley defines Life as a certain state of matter, 
like a vortex, an eddy, or whirlpool among the atoms, 

^Morris's Kant's "Critique of Pure Reason," page 218. 
^Cook's "Credentials of Science,*' passim. 

'^See Kant's "Teleology" in Windelband's "History of Phi- 
losophy," page 565. 

^Spencer's "Principles of Biology," Volume I, page 74. 



88 THB HIGH BR REALISM 

by which new atoms are continually drawn in and 
other atoms are disengaged, while the general form 
of combined action and matter is carried along con- 
tinually.'^ But he admits that this brief account of 
Life does not come within "miles" of a definition. 
Perhaps one might define Life as ''a certain influ- 
ence operating upon matter, interacting among the 
physical forces without being correlated strictly with 
them, and having a power to build and sustain^ cell- 
organisms of many distinct types, all of which are 
characterized by Heredity, Sympathy, and Periodic- 
ity."^ And under each of these characteristics might 
be given a vast fund of data from observation; yet 
the mystery of Life would remain unsolved, and 
much more the mystery of Mind. Again, we might 
ask, What is Law? Or Ether? Or Electricity? 
Or Gravitation? Some would turn the issue upon 
us by asking a counter-question, What is the sig- 
nificance of the Unknown and Unknowable ?^^ Our 
reply must be that Philosophy is larger than mere 
physical Science, and, therefore, is better able to de- 
fine the limits of knowledge. These chasms that are 
mere blanks on the wall of the house of Science may 
prove to be open windows in Philosophy by which 
we can "Look through Nature up to Nature's God." 
Let us ask again. What is Gravitation? This is 

^Huxley's "The Crayfish," pages 84, 85. 

^This includes the principle of self-preservation. 

^Appendix. Note 12. 

logpencer and Huxley. 



TRANSCENDENCY 89 

a fair question, but Science can give us no satis- 
factory account of Gravitation/^ One may say, 
''Gravitation is that force by virtue of which two 
bodies of matter free in space tend to approach one 
another according to a definite law/' The answer 
is clear, but not complete, since it brings up no less 
than three new questions: What is matter? What 
constitutes force ? and. What gives efficiency to law ? 
To these questions. Science is unable to give an 
answer, because they are strictly beyond her domain. 
Yet they are questions that may be asked by althost 
any sincere and intelligent person ; since intuition, 
experience, and the doctrine of reality all constrain 
us to believe that somewhat exists which we call 
matter or substance; that somewhat is manifest in 
phenomena which we call energy or action ; also that 
somewhat gives absolute efficiency to law, and makes 
it binding everywhere. And these three somewhats 
are apparently one, for they are found in closest har- 
mony to the farthest limits of human observation. 
Are they self-existent and self-sufficient? Science 
may answer, ''We can not tell." But of this much 
we are assured ; that something, either what we have 
been discussing, or something deeper, lies at the 
foundations of Reality, and that this Something is 
wonderful in extent and power. It undergirds the 
mountains. It sits upon the seas. It reaches to the 

"Wright's "Scientific Aspects of Christian Evidences," pages 
28-38. 



90 THE HIGHER REALISM 

heavens. We can not leave it, nor pass by it, nor 
escape it; yet we can not reach it, nor analyze it, 
nor account for it.^^ We must look further, and see 
whether there be not some tokens of its character 
discoverable by careful reflection. 

Operation. 

The first point to which we call attention here is 
the practical illimitability of Nature. We see this 
in both the littleness and the vastness of Nature's 
scale of works. These we may follow down to the 
last tiny bacillus or fiber or cell that is visible in the 
microscope ; or out to the dim nebulae in the farthest 
sweep of the greatest telescope; but we reach no 
top nor bottom in either direction. The same is true 
of the swiftness or slowness of these operations. 
A crystal of feldspar may have been aeons in for- 
mation, and a sun aeons of aeons. Yet the lightning 
flashes for a moment across the sky and is gone; 
and a molecule of hydrogen is calculated to perform 
seventeen millions of vibrations in a second of time ! 
We scarcely need add that the sum of these oper- 
ations, physical, chemical, and vital, which are going 
on in the Universe at any moment is a measureless 
ocean of activities. Yet none can show how they 
are produced or sustained. 

Next, we notice the perfection that belongs to 
these operations. Something is being made or done 

i2Psalm cxxxix. 



TRANSCENDENCY 9 1 

at every instant, and it is well done. Compare a 
bee's sting with the needle of a hypodermic syringe, 
no matter how fine, and see the infinite smoothness 
of the one by the relative coarseness of the other. 
Compare a fly's wing or foot with any artificial 
mechanism, and see the amazing contrast in delicacy 
of construction. Compare a spider's web and spin- 
neret with the product of our best spindles and 
looms, and see whether we have reached perfection 
in the textile art. What excellence we have attained 
is largely due to the fineness of materials already 
furnished by Nature. But the same perfection is 
found in larger and wider senses ; in the flight of a 
sunbeam ; in the clouds bringing rain upon the earth ; 
in the opening and fructifying of blossoms; in the 
recurrence of sleep to the eyelids, by which we re- 
ceive the balm of "tired Nature's great restorer." 
Nowhere is this perfection more clearly manifest 
than in our own bodies, where at every moment some 
millions of operations are going on unseen, unheard, 
unfelt by us, unless perchance we are not well. 

Again, we come to the absoluteness of many 
operations in Nature. Such is the tendency of par- 
ticles in a chemical change, under the influence of 
heat, moisture, or simple contact, instantly to sepa- 
rate or to fly to their respective places in the union 
of elements. Every explosion is an illustration. One 
would think the molecules would be in one another's 
way in such quick work. Even in a crystallizing 



92 THB HIGHER REALISM 

process, every particle behaves like a trained soldier 
that knows his place among the divisions and in the 
ranks of his army when going into camp. Still more 
absolute, or apparently unaccountable are such pro- 
cesses as germination, nutrition, and tissue-weaving 
in any living body of plant or animal ; the selection 
of the proper materials from the lymph, or sap, or 
blood which is common to every part, so as to con- 
stitute the peculiar tissues of each particular part; 
as root, bark, leaf, wood, flower, fruit ; or flesh, bone, 
skin, hair, teeth, vessels, nerves, and all the special 
organs of the most highly organized structure. 
These are a few of the considerations and examples 
that aid us to a conception of the measureless, com- 
plex, and wonderful operations of the Universe of 
Reality. 

If we ask now, Why and how are these things 
so? one may say, *'It is the nature of Nature to do 
such things,''^^ but that is no explanation. We must 
have a deep source out of which to draw such an 
amazing fullness. The existence that underlies all 
Nature must be illimitable in the range and variety 
of its energies. It must be competent for marvelous 
perfection in its work. It must have a power of ab- 
solute self-activity, and be able to account for Life 
and Mind in its resources. 

Is this Existence less than a Personal Being ?^^ 

i^Hegel and Schopenhauer. Bowen's "Modern Philosophy," 
page 295. This is also Hartmann's "The Unconscious" again. 
"Janet's "Final Causes." 



TRANSCENDENCY 9 3 

We think not, and will give some reasons for this 
belief. 

Adjustment. 

We now desire to call attention to an old sub- 
ject, but one which will not lose its significance to 
unbiased minds until logic is banished from the 
schools.^^ This is a study of the indications of 
design in Nature, including the general proportions 
and adjustment of the forces and elements with a 
view to make provision for living creatures; espe- 
cially with a view to human life, which appears to be 
the crown and flower of it all, so far as seen in this 
visible world. Many unsophisticated persons have 
believed that the manifold forms of living things, 
with so many striking adaptations of structure to 
meet the demands of their environment, were evi- 
dences of a special purpose in their organization, 
although this is denied by most adherents of natural 
Evolution. We take it that the fundamental causes, 
precise nature, and limits of the application of this 
evolutionary theory have not been fully set forth, 
as yet, by its accomplished promoters.^® 

One may assume that any living thing owes its 
characteristics wholly to the long influence of nat- 
ural causes; that the ox defends himself with his 
horns solely because he happens to have them; and 



i^LeConte's "Evolution and Religious Thought." 
i^^Bascom's "Historical Interpretation of Philosophy," page 
209, etc. 



94 '^HB HIGHER REALISM 

that he has them because he wanted them; or be- 
cause he is the descendant of some ancestor who 
was blessed with horns by a happy accident or freak 
of nature ; that a bird flies because it has wings, and 
not because they were made for flying ; although this 
involves one of the most difficult problems in me- 
chanics that man has attempted — and thus far un- 
successfully — to solve. So one may say that the 
fish breathes by gills because it has them; and that 
Man thinks because he has a brain; and that the 
eye, — although it is found highly developed in many 
of the lower orders, and in our own case shows an 
adaptation to fifteen distinct principles in the laws 
of optics, — is yet a mere instance of what Evolution 
can do at its best. The circumstance that an Idea is 
revealed in every one of these forms of structure is 
not permitted to count for anything with such peo- 
ple ;^^ nor yet the additional fact that the general 
history of typical forms in Nature exhibits a re- 
markable parallel to the mental and industrial de- 
velopment among men of such structures as houses, 
boats, wagons, steam-engines, and the like, all of 
which present gradual but great improvements upon 
the original type or form.^^ 



^'^Degeneration from malnutrition and non-use of organs can 
be explained, but the specific cause of these variations leading up 
to higher types of life has never been shown by physical Science, 
as Darwin admits. Changes of climate, etc., are only contingent 
causes of variation. 

i^Brooks's "Foundations of Zoology," preface. 



TRANSCENDENCY 9 5 

But even if natural evolution is conceivable and 
probably true of some or many plant and animal 
structures, — no matter by what means it has been 
accomplished, — still we have cases of adaptation on 
a wider scale in which evolution is not conceivable. 
Thus, if it be contended that man is descended from 
some lower order of animal, yet it will not be held 
that he is in the natural line of descent from the 
cow, the horse, the dog, the sheep, the swine. Still 
less can any one conceive that he is closely related 
to plants, such as the cereals, or the fruit and nut- 
bearing trees, or the fiber-producing plants, or cer- 
tain vegetables; yet Geology teaches us as plainly 
as it teaches anything that the domestic animals and 
the more useful trees and plants and grains all ap- 
peared on this planet about the same time that our 
race came into existence. Without these resources, 
perhaps the human species could exist upon the 
earth, but human civilization would be practically 
impossible. Then, what a series of fortunate and 
stupendous accidents are all these great gifts to the 
human race, if indeed they are accidents ? 

But we can go further and deeper yet, to the very 
foundations of the world, far below the starting- 
point of evolution as elaborated by Darwin or La- 
marck, even before the dawn of life upon this earth, 
and still we find abundant marks of adaptation to 
the needs of man. Not only coal, petroleum, lime- 
stone, gypsum, and other substances of organic 



96 THE HIGHER REALISM 

origin/^ but the variety and abundance of useful 
metals, the minerals, the streams, the sea, the very- 
air we breathe, all show a singular suitableness and 
adaptation both to man's physical welfare and to his 
moral necessities. See the mother as she packs a 
satchel or a trunk for her boy who is leaving home ! 
Even though in affluent circumstances, she can not 
possibly provide for him in all things, nor against 
all sorts of contingencies, — not even with a case of 
well-assorted medicines thrown in, — as adequately 
as our whole race is provided for in the furnishings 
of this world, so admirably suited to become the 
abode of man !^^ 

We have just remarked that the evidences of de- 
sign strike down into the inorganic world. This 
suggests the question whether all that we now see 
was merely formed by some intelligent Power, or 
whether it was created out and out. When we re- 
flect that such substances as salt, sulphur, phos- 
phorus, and carbonic acid are not very plentiful in 
the fertile regions of the earth; that an excess of 
either is dangerous to all life, and that they are usu- 
ally found in just about sufficient quantity to meet 
the requirements of plants, animals, or men, it must 
strike us with a singular admiration and wonder. 
Salt springs are found somewhere in every fertile 



i^Here we may see the purposefulness of the lower forms of 
life on the earth. 

20Macmillan's "The Ministry of Nature." 



TRANSCENDENCY 97 

land to refresh and sweeten the blood of the deer or 
antelope that seek them for many miles around. 
Every tgg contains sulphur enough to blacken a 
silver spoon, though a chemist is required to tell 
where it comes from. No air on plain or hill-top is 
too pure from carbonic acid for the growth of trees, 
or grain, or red clover. No extensive place is found 
so devoid of phosphorus that man can not obtain 
enough to supply his nerve and brain machinery 
with it as fuel. The world is full of just such ex- 
amples. 

But we are not confined to material substances 
for argument. We may find other examples in the 
physical forces of Nature. We speak not now of 
the winds, and waves, and streams, and other gen- 
eral agencies, but of the various forms of Energy 
which are fundamental in the order of Nature, as 
gravitation, cohesion, electricity, heat, light, and 
chemical affinity. Take away any one of these, and 
what is left but chaos? Possibly, there might be a 
Universe upheld by gravitation alone, unless it also 
is dependent upon the other forces ; but a sand-heap 
in a dark cellar could not be more dreary. 

Some of these forces are more indispensable than 
at first thought they would appear to be. How could 
we get along without so simple and yet so unexplain- 
able a force as cohesion ? Relatively weak, it is still 
sufficient to give consistency to all things, some 
tough as steel or hard as granite, some soft as down 

7 



98 THE HIGHER REALISM 

and tender as a blossom. We all admit the necessity 
of heat, though it is not the greatest of the forces, 
but why was not light omitted from the catalogue? 
It would seem that the world could do without it. 
Yet in general, light is indispensable to Life. With- 
out it, the chlorophyll of the leaves and grass and the 
whole vegetable world would cease to be formed, so 
that the basis of food for the animal world would be 
absent, for this substance is one of the pillars of life. 
Then, too, the activities of all animated beings would 
be instantly limited by the lack of means or an ele- 
ment by which to discern direction and form, and 
to communicate with each other. If Life existed at 
all, it would be in a prison-house ; while Intellectual- 
ity, under such conditions, is well-nigh inconceivable, 
and must be limited at best. Yet what a gentle 
force is light, touching the world with fairy wand, 
and bringing to our perceptions all imaginable forms 
and hues, from near at hand and from amazing dis- 
tances ! Not without reason did the writer of Gene- 
sis place light first in the order of world-creation, 
the first expression of the Almighty's power f^ nor 
was the Psalmist unscientific in praising Him "who 
maketh the outgoings of the morning and evening 
to rejoice."^^ 

A similar argument may be drawn from the laws 
of Nature. Take the law of capillary attraction. 

2iGenesis i, 3. 

22Psalnis XV, 8; also "Paradise Lost," Book III, 1-55. 



TRANSCENDENCY 99 

We could not do without it at all, and yet it does 
not seem to be a necessary law from the nature of 
things. Or take the law for the diffusion of gases. 
There is nothing to show it might not be otherwise ; 
but without this Law we could have no atmosphere. 
Or take the law for the expansion of water when 
crystallizing into a solid, where it is an exception 
to the general rule of such changes ; but, were it not 
that ice is lighter than water, the ocean would be 
full of ice, at least in northern latitudes. In fact, 
water is a wonderful example of special laws in 
many different ways,^^ as an absorbing repository 
for heat, as an almost universal solvent and purifier, 
as an innocent vehicle for the currents of life, as an 
instrument of power for man.^^ 

Finally, a combination of all these elements of 
design, as to substance, energy, and law, is seen in 
the mechanical conditions of our planet. Suppose 
it were as large as the planet Jupiter, then how 
would a man's legs be able to support him against 
the overpowering force of gravitation in so great a 
mass? Suppose its axis like that of Jupiter were 
incHned to the ecliptic at an angle of only 3 de- 
grees, instead of 231^ degrees, the variable winds 
would cease to blow, and the oceans would stagnate ! 
Or, suppose that it turned on its axis but once a 

23The atmosphere is equally an illustration of providential 
foresight and adaptation. 

24Thales took water to be the first principle in Nature. 

tLofC. 



lOO THE HIGHER REALISM 

month, like the moon, what long cold nights, what 
long hot days, we should experience! It is evident 
that a very slight change in these famiHar arrange- 
ments would be detrimental to human well-being and 
life, if not actually destructive to all living things.^^ 
Therefore, it is extremely doubtful whether other 
worlds have inhabitants like ourselves, or any Hfe at 
all !^^ Surely, here is clear indication of a Designer, 
nay, of a Creator, who must have a very special 
interest in this world ! 

Ne:cessity and Pkhsonality. 

But some one will say, "This idea of design is 
contrary to the doctrine of Necessity,'' as if there 
were some mysterious, impersonal power like Fate, 
which determines the course of all things, and leaves 
no room for a God who is anything more than an 
abstraction. But what does this Necessity amount 
to ? So far as it exists at all. Necessity is the logical 
result of First Principles, the same that we have 
already discussed under Reality. But these Prin- 
ciples have no competency to originate anything. 
Mind or Personality has such a competency, since 
we know it as the source of Ideas and the repository 

25Such a change would be like the omission of a bolt or a 
wheel in some complicated machine, or like a change of sizes and 
proportions in the parts of a steam engine. It wpuld spoil the 
machine. 

26See the remarkable article on "Man's Place in the Uni- 
verse," by Alfred R. Wallace, in The Independent, February 26, 
1903. 



TRANSCENDENCY I o I 

of Will. It is also able to apprehend these First 
Principles, and either to use them, or to meet them 
in its own practical work, working within their lines. 
We grant that Mind can not go contrary to these 
principles. It can not change 2X5=10; but it can 
form a concept, and realize that concept by an act 
or acts of Will, showing that it is of a higher order 
than mere Principle, and capable of adding to the 
power of principle. For, although there can be no 
actual principle apart from some Reality any more 
than there can be an Idea apart from a living Mind, 
yet in some sense principle becomes a cause or mod- 
ifying element in that Reality as truly as an Idea 
becomes a rule of action in the Mind. Thus both 
principles and ideas become the source of laws, the 
former by necessity, and the latter by wisdom; but 
neither of these is contrary to the other. The notion 
that wisdom or originality is made powerless by 
eternal Necessity ignores the commonest lessons of 
experience. Although Life can not do away with 
principles, yet it exists and works within their lines 
with results that are wonderful to contemplate. 
Therefore, just as we recognize the signs of Life in 
organism, appropriation, reproduction, and type, so 
we recognize the tokens of Mind in the ideas, pur- 
poses, plans, and results that are visible everywhere 
in Nature,^"^ and are familiar to every student of Sci- 



27Bowne's "Metaphysics," pages 158-161. Also the chapter on 
'The Cosmos as Mechanism." 



I02 THE HIGHER REALISM 

ence. And the same evidence that leads us to see 
the personaHty of this Designer in the marvelous 
contrivances and perfect balance of all the elements, 
forces, laws, and conditions of this world, making it 
a suitable place for the development of Life, also 
suffices to reveal him to us in the aspects of Wis- 
dom, Power, and Benevolence. 

Compi.e:te:ne:ss. 

This striking characteristic of Nature is clearly 
manifested by the fact that the means, the inter- 
mediate steps, and all the intricate mechanism and 
contrivances of each organism are kept in the back- 
ground of observation, or concealed from view, 
making broad room for the finished product, whether 
plant, or animal, or man, or the earth itself. Not 
the viscera, nor the nerves, nor the special organs of 
sense-perception, however remarkable, can usurp the 
place of the outline, the figure, the countenance, that 
which Art represents anew in statues and pictures, 
which is evidently the finished fullness of beingr^ 
This is, no doubt, because these outer aspects stand 
for life, for feeling, and for intelligence, as against 
the inner plan by which Hfe is sustained. Where 
such concealment is not practicable, as in the case 
of many plants and trees, the structure itself is 



28This is especially to be observed in the contrast between 
the outward symmetry of the bodies of mammals and the un- 
symmetrical positions of their internal organs, as the stomach, 
liver, heart, lungs, etc. 



TRANSCENDENCY I o 3 

turned into a thing of beauty with spreading 
branches and tender leaves, that are embellished with 
flowers and fruit as the constant sign and token of 
life. And even the bulky Earth, as a product of the 
same Master hand, has its inner treasures and secret 
channels of activity that are hidden away under the 
splendid drapery of soil and verdure and forest, of 
clouds and snow and sea. The like feature is usu- 
ally noticeable in all the various stages of the growth 
of an organism. '^First the blade, then the ear, and 
after that the full corn in the ear.''^^ Yet the fact 
of uncompleted development is no bar to relative 
completeness; the child is as perfect in itself as the 
man, each offspring has a charm and a delight of 
its own, and vital existence is Life all along the way 
of individual being. 

We must not overlook the remarkable Variety 
in Unity that is presented to us in the order of Na- 
ture. While the number of distinct forces and even 
of the chemical elements is not large, yet the variety 
of compound substances^^ and their phenomena, and 
the number of species of all living things, with their 
different modes of existence, their diversities of 
form, size, habit, and characteristics, and their mani- 
fold adaptations to environment, are simply amaz- 

29Mark iv, 28. 

soThere are nearly 70,000 organic compounds known. See 
Popular Science Monthly, April, 1900, page 677. There are also 
said to be 150,000 forms of plant life and 400,000 forms of animal 
life, including 250,000 insects, known to science. 



I04 THE HIGHER REALISM 

ing. It seems the product of infinite ingenuity, and 
as though nothing new or different could be im- 
agined, unless, indeed, it had already existed in the 
past, and is found in the geological records of the 
rocks. To heighten this idea we have the wonder- 
ful balance of the manifold parts of Nature relatively 
to each other, elements, minerals, climate, plants, and 
animals of every sort, often keeping each other 
within due bounds, and thus sustaining the harmony 
of all. This harmonious variety is still more strik- 
ing when we observe that no two plants or individ- 
uals of the same species are ever exactly alike, no 
two bits of scenery are ever repeated, no two waves 
of the sea or leaves of the forest but are distinguish- 
able. 

To this we may add another notion, that of 
Decoration, which manifestly abounds in all Nature, 
both animate and inanimate. Beauty, harmony, and 
picturesqueness are to be seen on every hand, even 
by the dullest observer. The painting of a moth or 
butterfly, the exquisite markings of fishes and ser- 
pents, and wild beasts; the splendid hues of hum- 
ming-birds and of many other feathered genera; the 
glorious tints of autumn woods, the majesty of a 
coming storm, the sublimity of the mountains; the 
tenderness of spring, the morning dew, the warble, 
the fragrance, the hum of life, the solemn grandeur 
of the midnight stars — all of these speak to the soul 
of man as the works of One delighting in such 



TRANSCENDENCY 105 

things. They are not to be accounted for without 
the ideas and power of a great Personahty, who 
hath laid the foundations of the earth from the be- 
ginning, and who "hath made everything beautiful 
in his time/'^^ 

It may be urged that Nature also gives us many 
examples of imperfection and decay; but upon fur- 
ther consideration it is found that even these con- 
tribute yet another great idea to the plan of Nature, 
that of Elimination, in connection with a world-wide 
Economy, so that even Death itself may often be 
turned into a blessing. This principle is deeply 
wrought into every living organism, by which not 
only the waste and deleterious products of nutrition 
are carried ofif continually, but the withering of 
grass, the falling of leaves, the bodies and excreta 
of animals, the accumulation of corals, of sea-shells, 
and also of peat-bogs — all contribute to the fertility 
of the soil, to the growth of islands and continents, 
to the production of coal, and petroleum, and build- 
ing materials; thus constantly testifying to an ad- 
mirable and all-embracing wisdom in the universal 
plan and order of the world, in which the balance 
of conflicting interests is somehow preserved intact 
from age to age. 

So much, then, for the Transcendency of Nature 
in its three degrees of Definition, Operation, and 



3iEcclesiastes iii, 2. 



lo6 THE HIGHER REALISM 

Adjustment or Adaptation. These are not merely 
the fanciful distinctions of a controversialist, but 
great and palpable elements of Truth, going beyond 
the immediate sphere of physical Science, and yet in 
a proper sense confirmed by the discoveries of Sci- 
ence itself. 

What is the significance of these things? They 
remind us of the conception of God as set forth in 
the Hebrew Scriptures, and in the New Testament. 
They impress us with the "Intelligibility'' of the 
Universe.^^ They show us that the development of 
life, and especially of human life, has been the pur- 
pose of the ages past, in preparing and unfolding 
this Earth. We might go further, and maintain that 
the general course of human history upon the Earth 
is a confirmation of this view, as a mere carrying 
forward of the original purpose to loftier heights 
of physical and moral existence. In view of these 
things, who can deny a Supernatural Providence? 
Yet, Blessed are they who when they see can be- 
lieve ; for a foolish doubt is the very miasma of mod- 
ern thought. 



33 



32Argylr's "Philosophy of Belief." 

ssRoger's "Modern Philosophy," pages 1G6, 107. 



VI 
ORIGIN AND DESTINY 

Thdre is yet another question in the problem of 
Nature which embraces all those elements of Tran- 
scendency that we have mentioned, and reaches still 
beyond them. It is the question of Origin and Des- 
tiny, and these involve Creation, Purpose, and Ulti- 
mate Good ; or, in a word, Finality. 

Perhaps not everything has had an Origin, or 
will have a Destiny. For example, it can possibly 
be shown that fundamental principles are eternal. 
These principles dififer from laws, in that the latter 
are either always constituted by a decree of Mind, 
or exist as the necessary result of principles ; but the 
principles themselves are unconstituted. For in- 
stance, the principle of cause and efifect can not have 
a cause ; hence it is unconstituted. The same is true 
of the principles of identity and difference, of the 
relative and the absolute, or of time and space, or of 
mathematical concepts, or of the forms of the syllo- 
gism in logic. Yet none of these principles could 
have any actual existence unless they were inherent 
in some Reality, and that must be a Mind. If this 

107 



io8 THE HIGHER REALISM 

does not prove that Mind is eternal, at least it comes 
very near to making the opposite view inconceivable. 

Origin. 

That our own minds have had a beginning, we 
all know by our experience of growth in body and 
mind; and also from observation of the fact that 
other individuals of the human race, besides animals 
and plants, are constantly coming into existence. 
That all Life upon this Earth had some beginning is 
certain from the study of Geology, where we find in 
the fossil-bearing rocks a gradual progress from the 
lowest to the highest classes of organisms. That the 
Earth itself, and other similar bodies in space, have 
had a beginning seems proved both by Geology and 
by Astronomy, but more especially from the laws of 
heat and motion, and from our observation of the 
sun, moon, and stars as they appear in various stages 
of existence at the present time. Thus we feel it 
safe to say, "All Nature had a beginning." 

The inquiry now is, How and from what Source 
did each of these kinds of existence arise? If we 
consider the human mind, the weight of scientific 
evidence goes to show that it originates from Life 
within the human body. Now it is a law of Nature, 
long received, and not refuted by scientific observa- 
tion, that all Life comes from Life ;^ and there is no 

iThe Independent for October 24, 1901. Dr. Walsh's article 
on "Virchow," page 2519. 



ORIGIN AND DESTINY 109 

such thing ever known as spontaneous generation. 
It follows that we know the immediate ancestry of 
each individual or species that are now upon the 
Earth, of course including Man. The only question 
that arises must be upon the remoter origin of each 
species ; but even this is only a relative inquiry, not 
reaching to the ultimate origin of all physical life 
upon the Earth. 

For, in any case, there must have been some 
primitive germ, or germs, or forms of organism.^ 
Because of the radically different types of plant and 
animal structure, some insist that there must have 
been a number of primal origins of life upon the 
Earth.^ The star-fish, the oyster, the lobster, the 
earth-worm, the insect, the reptile, the bird, the 
mammal, all present radical differences of structure. 
So do the mushrooms, the mosses, the ferns, the 
grasses, the herbs, the vine, the cactus, the oak, the 
palm, the pine, and yet other varieties of the vege- 
table world. 

The time required for the development of all 
these types of life by mere natural variation seems 
utterly too great for the earth's possible age accord- 
ing to our best physicists.^ But whether there were 
few or many real origins,— and why not several, if 
there was one?— the first is still unaccounted for by 



2Darwin's "Origin of Species," in last chapter. 
sAgassiz; Dana; Gray; Mivart. 
*Lord Kelvin and Clerk-Maxwell. 



no THB HIGHER REALISM 

anything in Biology or Geology. So are also the 
causes of most of the variations that are supposedly 
leading up to higher forms of organism by principles 
of selection and survival.^ In this connection, we 
observe again that the inherent forces of life which 
develop and build each unit of a species are also 
undiscovered, except in so far as we see their re- 
sults ; yet these forces must be of prime importance.^ 
What is our necessary inference from these facts ? 
If the issue is raised as to whether mind or organism 
first existed in the Universe, there can be little ques- 
tion to any clear and reflective mind. We Have al- 
ready seen that the marks of Intelligence and Pur- 
pose abound everywhere in Nature, from the highest 
forms of organism to the very foundation stones of 
her existence; to the laws, the forces, the very ele- 
ments of the ''world-stuff." We have no other 
possible resource than to attribute the first Life upon 
this Earth to some agency that is higher than the 
mere Earth, that has in itself the potency of Life, 
that has also an intelligent foresight.''^ We must 
think of this agency, if we think of it at all, as in- 
volving a Mind which is far greater than our own,^ 
possessing incomprehensible Power, imbued with the 
authority essential to Law, in which the principle or 



^This was fully admitted by Darwin. 

^Orr's "Christian View of God and the World,** pages 98-101. 

^Appendix. Note 13. 

^Roger's "Modern Philosophy," page 70, lines 17-22. 



ORIGIN AND DESTINY 1 1 1 

element of Life dwells and has dwelt from Eternity.^ 
This Author of Being, Life, and Mind we designate 
by the word God, our best and most adequate term 
for the expression of his attributes. 

"But,'' some one will say, "You have not yet 
accounted for the existence of God/' True. But we 
have accounted for Nature, for this world and all 
that it contains, including Man. This we have done 
from the evidences written clear and broad upon the 
face of Nature, giving us to recognize therein a per- 
sonal Creator, who is, whether we can account for 
him or not.^^ The notion of an out-and-out Creation 
is one not easily conceived by a logical mind, even 
after the fact is fully demonstrated.^^ Yet this 
notion is no more difficult than other notions ac- 
cepted by every one ; such as the law of gravitation, 
the relation of the finite to the infinite, or the power 
of the mind to conceive of abstract truth. The fac- 
ulty of creation is a mystery, but no more so than 
the ability of any person by an act of will to raise his 
arm or to utter a sentence. It is true that while we 
can do many things, to create out of nothing is be- 
yond us. But that merely reveals one of our limi- 
tations. We can form a plan, a structure, a work 
of art, as a wholly new thing in the world. Why 
then may not a Personal God be well able to create 

^Emerson on "The Method of Nature.'* 
i»Job xi, 7. 

"Not necessarily to the exclusion of an evolutionary process, 
if this also is traced to a Creator. 



1 1 2 THE HIGHER REALISM 

the very elements out of which the earth is built? 
For who among us can tell the resources or guess 
the potencies of the Divine Being in himself ?^^ 

But again it may be asked, If God did call into 
being the world of matter, of forces, and of life and 
mind, how can finite creatures like ourselves know 
that we know him ? We might answer by asking a 
similar question, How do we know that we know 
ourselves? It all comes back to the old questions 
of Consciousness, Intuition, Inference, and Reality. 
We must believe in God, or vote ourselves fools.^^ 

Yet we may make use of an analogy to assist us 
in our mental orientation. An analogy may not be 
of much value as a direct argument; but it often 
aids us by throwing out objections of a negative 
sort, and by helping us to new conceptions of truth ; 
for language, and hence thought also, are largely 
figurative, based upon analogies, so lifting the mind 
upward where it can not walk. We may, therefore, 
consider the partial similarity of our own minds to 
that of the Supreme Being, and show by a simple 
comparison some points of likeness and unlikeness 
between Him and ourselves. A dewdrop may reflect 
the sun's image, although one is wholly different in 
nature from the other, and billions of times larger. 
Yet both have something in common, a curved sur- 



i2Appendix, Note 14. Job xi, 7. Bowne's "Herbert Spencer,'* 
page 71. 

i^Psalm xiv, 1. 



ORIGIN AND DESTINY I i 3 

face, and a property of sending forth light. So we, 
although possessmg no independent Hfe, may yet live 
and think, by the grace of God, because we are 
formed in his spiritual image. We call him "the liv- 
ing God" because he possesses those attributes of per- 
sonality and power that we find in ourselves as living. 
Yet our living, like the dewdrop's shining, is doubt- 
less but a borrowed or reflected attribute, from which 
we may think how far God must exceed us in full- 
ness and independence of life. Every exposed object 
on the earth is lighted by the sun, yet only a few 
things, as dewdrops, are capable of reproducing that 
light, and reflecting an image of the sun. In like 
manner, the earth is well-nigh covered by living 
things, yet only man reflects the divine Mind in 
self-conscious thought.^* 

Although our inquiry involves the scheme of Na- 
ture as a whole, yet it chiefly concerns the human 
race; because with all his animal nature, his limita- 
tions, his weaknesses and his meannesses, the fact 
still stands that Man is *'the one bright, consummate 
flower'' of Creation,^^ the being to whom all others 
here below are subservient, all else is contributory, 
and who, if he should perish from the earth, will 
leave no heir to his endowments and history.^® 



i*Genesis 1, 26-28. 
"Appendix. Note 15. 
i^Drummond's "Ascent of Kan." 

8 



1 14 THE HIGHER REALISM 



The Divine Benevomnce. 

The question may be raised here, Is the creation 
of this world any proof of the benevolence of God ? 
Granted this great power and wisdom in the per- 
formance of so vast a work, what does it all amount 
to? Life is so full of toil and pain and bitter dis- 
appointments, the world is so filled with conflict 
and suffering and death, that some have felt it was 
but a cruel mockery, and have more than questioned 
the goodness of God. 

Our answer to this question must be twofold. 
First, there is the point of limitations. The world 
could not be built without principles, but principles 
are a necessary limitation to any possible world. 
These principles begin to be known to us in our- 
selves, subjectively, and they involve contrasts of 
state or condition as to pain and pleasure, truth and 
error, good and evil. We do not mean that each is 
as desirable as its opposite; but that wherever the 
one exists, the other is its possible negative, or op- 
posed element.^^ 

No one finite being can enjoy all possible good; 
yet negative evil may come from the mere privation 
of good that we really need. Not only is this true 
of barbarians, but civiHzed society is largely built 
upon the principles of privilege and superior might. 



"Orr's "Christian View of God and the World," Lecture V. 



ORIGIN AND DESTINY I I 5 

Whether this be legitimate or not, the fact remains 
that even in the most highly favored lands the vast 
majority of men and women live in the midst of 
great privations. A fair amount of labor with just 
reward is wholesome for all ; but many are only 
burden-bearers, mudsills for the social fabric, sub- 
merged in poverty, ignorance, disease, and squalor. 
The speedy relief of these conditions is one of the 
pressing duties of a sound philosophy and of a Chris- 
tian civilization.^^ Yet much of the so-called evil 
in this world is only negative evil. Even death, the 
privation of life, may be in various ways a partial 
blessing. On the other hand, there is positive evil 
which can not be ignored, great and terrible evil. 
Part of this may be only relative, the sacrifice of a 
lower or lesser interest for the sake of a higher one 
or for a completer and more enduring good. The 
world is full of just such sacrifices, in Nature, in 
History, and in our own experiences. But still there 
is the question of evil in character. This comes from 
a misuse of the very powers that God has intrusted 
to his children. The more we are Hke Him, in per- 
sonality, in independent choice and self-sufficiency, 
the greater is our peril of being destructive to our- 
selves or to others in the world around us. We may 
freely say, however, in view of these things, that 
unless such evil were among the possibilities of ex- 



isHenry George's "Progress and Poverty." 



1 1 6 THB HIGHER REALISM 

istence, no such world of good, of happiness, and of 
progress as we actually see would be possible. It is 
only a question at last whether it were best to create 
or not to create, under a prospect of such contin- 
gencies. Over against the hard and evil lot of so 
many classes of people as just mentioned may be set 
the interest, sentiment, and even poetry, which are so 
often felt as a distinct source of delight by those 
men who succeed in their occupations. The farmer 
likes the fresh air, the newly-plowed land, and to see 
things grow; the mechanic delights in the hum and 
roar of the shop where things are being made; the 
shepherd loves the wildness of the bleak desert or 
the rugged mountain ; the soldier or sailor is charmed 
by the frequent changes of scene; and even the 
humble miner is hard to separate from the darksome 
mysteries of his underground abode. We should 
not, therefore, despise these simpler joys of exist- 
ence to which many persons, overwrought in body 
or mind, look back with longing. The best moods 
and even conditions of life are not those most highly 
artificial in their surroundings; but rather those in 
which we are nearest to the normal state.^^ Since 
every creature normally desires to live, we can not 
doubt but that Life is a boon, even for a brief day 
of happiness. How much more when at least some 
may attain to an eternal heritage !^^ 

i^"In medio tutissimus ibis." Horace. 

2" "I am come that they might have life and that they might 
have it more abundantly." (John x, 10.) 



ORIGIN AND DESTINY 1 17 

Outcome. 

There is still one more consideration to be taken 
up in respect to the plan of Nature, namely, the 
Outcome, the Product of the Process, that which is 
evolved, elaborated, perfected, and shall stand as the 
ultimate End of the work. In any factory or indus- 
trial establishment, time is used, capital is invested, 
labor is expended, fuel is consumed, and material 
also, to what final purpose or good? Surely it is 
to make something valuable, something to sell, some- 
thing to be used, something to aid us in our suste- 
nance or enjoyment, something to be treasured up in 
our lives. What else can be the aim of Human Life ? 

And there is such an outcome. '^A thing of 
beauty is a joy forever." So a kind word, an act 
of mercy, a spirit of sacrifice, a pure heart, a noble 
character, an heroic career, these have an intrinsic 
excellence that can never pass away. They are the 
gold dust of the workshop, the gems of the dark 
mine, the art and soul treasures of the Universe. 
Now the earnest question arises. Can these things 
be so, and yet the lives that made them real be 
doomed to utter extinction? Surely not, if the Au- 
thor of the Universe is a Rational Being !^^ And 
this last is precisely what we have been showing all 
along from the intelligibility of the world around 
us.^^ 



2^Appendix. Note 16. 

22Fiske's "Destiny of Man;" also his "Life Everlasting. 



1 1 8 THE HIGHER REALISM 

Di:STlNY. 

The question of Destiny is hardly less pertinent 
to Philosophy than the one we have just been dis- 
cussing, and it is certainly of far more practical 
interest. Around us everywhere are indications of a 
law of perpetual change. The alternations of light 
and darkness, of summer and winter, of growth and 
decay, of life and death, are world-wide phenomena. 
Some organisms run a briefer course than others. 
The May fly lives but a few hours. The cereus has 
one night of glory, and is gone. A single season 
marks the limit of being for the vast majority of 
living things. It is true that many last longer, a 
few for decades, and Man until threescore years and 
ten; but a century sees few survivors except some 
kinds of trees. Even the cities, the nations, and the 
civilizations of men arise and pass away in the ages 
as the geological monsters have done before us. 
There is a certain progress in the scale of Life, in 
the development of Mind, in the growth of His- 
tory, Art, and Letters. Yet we have much reason 
to believe that the Earth itself will at last grow old, 
and be no longer fit for the abode of Life. Thus all 
things visible and sensible will pass away.^^ 

Yet the origin of things, the plan of Nature, 
and the endowments of Man, all go to demonstrate 
that we are distinctly and peculiarly related to the 

23Rubaiyat of Omar Khayyam. 



ORIGIN AND DESTINY I 1 9 

Fountain Head of Life, and of Mind, and of Benev- 
olence. The existence of these relations is recog- 
nized and expressed by the words Providence, Wor- 
ship, and Immortality. But in consideration of our 
present moral condition, the limitations, conflicts, 
and excesses of mankind in this world, perhaps the 
whole sum of our relations to God may better be put 
into a single and more spiritual term. Redemption; 
a term that expresses the forces and processes which 
make for our uplifting. 

Like other factors of life and experience, this 
Redemption is a process that depends in part upon 
time and personal environment. But again, the 
process depends not only upon external influences 
and special provisions that have been made for us; 
but also upon the soul itself in making wise decisions, 
and in acquiring the affections and character that 
constitute moral blessedness with God. In the rough 
and rapid whirl of this earthly life, not all souls 
appear to be attaining to this estate ; but many un- 
doubtedly do so, and this is certainly a part of the 
highest purpose in Nature. 

This uplifting is based first of all upon a faith 
in Divine Providence. Some doubt this, affirming 
that it is inconsistent, if not impossible, for the 
Supreme Being to set aside the laws of Nature that 
He has established. Yet that there has been a Provi- 
dence from the very beginning of this world or of 
Life, we have clearly shown from the manifold evi- 



I 20 THE HIGHER REALISM 

dences of Adaptation or Design in Nature, extend- 
ing far below Life to the foundations of physical 
being. And if at the beginning, why should not 
the special work of Providence be continued later, 
and from time to time all along the course of His- 
tory? We believe that such is the only rational 
interpretation of the manifold events, both great and 
small, which have wrought in times of crisis to the 
moral and general elevation of our race. The idea 
that God is unable to do anything now for his crea- 
tures is a weak presumption, contrary to the most 
common lessons of experience. For if, although 
Man can not do anything to change the laws of 
Nature, he can still work along those laws or within 
them and accomplish marvels, surely God can do as 
much and vastly more. He may even work in ways 
beyond our thought or deepest comprehension, mov- 
ing upon the very foundations of Nature whenso- 
ever He will. ''With God, nothing is impossible.''^^ 
This leads us easily to the idea of Worship, 
which is founded upon our conscious relation of 
dependence, and also upon a sense of the Creator's 
regard and care for his creatures. If God has been 
spending ages past in preparing this world to be the 
abode of Life, and in bringing forth all living 
things, including ourselves, into being, it seems but 
reasonable that He should continue to extend his 
daily care and interest toward our lives and welfare. 

24lsaiah xliii, 11-13, and Luke i, 37. 



ORIGIN AND DESTINY 121 

As for us, there can be no doubt whatever that 
a sense of such regard tends to quicken in us a 
disposition of pure affection and lofty resolution, 
thus making us to be *'the children of God" in a 
spiritual and supernatural sense. Far from degrad- 
ing human nature by weakness and superstition, the 
intelligent worship of God elevates man into dignity 
and moral worth as nothing else in all the world can 
do. It may be true that many call that worship 
which comes far short of intelligent devotion, but this 
proves nothing against true worship. Rather it is 
a tribute which human nature in general is often 
constrained to render to ''the unknown God,'' who 
was once worshiped at Athens.^^ 

The hope of Immortality is one of the most 
beautiful and touching instincts of the human soul. 
As one has said, ''No dolphin funeral was ever held 
among the coral groves of the sea ; no sad procession 
of fallow deer ever wound among the green glades 
of the forest to pay the last tribute of respect to a 
departed kinsman or comrade." ^^ But the whole his- 
tory of our race from the Cave Dwellers down to 
the present hour is replete with funeral rites, and 
with earnest anticipations of a Hereafter. Now, 
if Instinct counts for anything here, as it certainly 
does in the lower walks of Life, we have a most 
powerful argument for Immortality. And what is 

25 Acts xvii, 23. 

26W. R. Alger's "History of the Doctrine of a Future Life.'* 



I 2 2 THE HIGHER REALISM 

more, there is abundant room for it in Science ; for 
the unexplored reaches, the untrodden heights, the 
shadowy recesses of Being, Life, and Sympathy all 
about us are full of possibilities^^ and even of sug- 
gestions.^^ The record of Life, either individual or 
general, is incomplete in the realization of justice 
and of its own best and highest ideals unless there 
is a life beyond the dissolution of the body ; and this 
is another of the deepest thoughts of Philosophy, 
as well as of Religion. 

The principal objection to this doctrine is the 
lack of experience. But it took men over four thou- 
sand years from the dawn of Science to discover the 
existence of electricity as one of the greatest forces 
in Nature. What wonder then if the secret of 
ethereal and incorruptible Life eludes us still ?^^ 
Many experiences and observations of various kinds 
are believed to look in this direction, as also does the 
doctrine of Religion. But a fuller discussion of this 
matter pertains to the Evidences of Religion rather 
than to Philosophy. For the present we may say 
only that the Christian Religion, which includes all 
the best elements of the ethnic faiths, which is in 
essential harmony with the highest truths of Science 
and Philosophy, and which alone gives a satisfying 



^'Stewart & Tait's "Unseen Universe." "There are more things 
in heaven and earth, Horatio, than are dreamt of in your phi- 
losophy." — "Hamlet," Act I, Scene IV. 

28 Appendix. Note 17. 

29Appendix. Note 18. 



ORIGIN AND DESTINY 123 

response to the most earnest questions of the human 
soul for time and eternity, is certainly entitled to 
our most serious and reverent regard. Amid the 
mists and shadows that encompass our path of life, 
the only clear light of moral truth, spiritual beauty, 
and Divine love is that which comes to us from the 
history and principles of the Gospel, beckoning us 
like stars of the morning, to faith and hope for the 
Hereafter. 



VII 

THE CONDUCT OF LIFE 

As ivi:]?^ is the beginning, so it is also the end of 
right Philosophy. Its results may be realized, espe- 
cially by civilized man, in social progress, in intel- 
lectual culture, and in moral blessings for himself 
and others. The cynical question, "Is Life worth 
the living?"^ may be answered succinctly, "It de- 
pends upon how one lives his Life." 

The Secret o:^ Success. 
We all have some opportunities and possibilities. 
But even if leisure, light, liberty, and luxury be ours, 
the secret of a successful life is not half so much in 
them as in ourselves. The mere endowments of life, 
of health, of manhood, should inspire each human 
being with that self-respect which is the first article 
in Virtue's creed, and which enables one to rise in 
thought and character above mere environment.^ 
All men are liable to limitations, and even to dis- 
aster ; yet it is glorious to live for one bright day 

iMallock's "Is Life Worth Living?" 
2' 'Meditations'* of Marcus Aurelius. 

124 



THE CONDUCT OP LIFE [25 

in a good conscience. How much more to live for 
many years doing some good, making friends, learn- 
ing new truth, aiding the progress of the world to 
better things, drawing nearer to God!^ 

Though checkered with many dark shadows, yet 
on the whole the history of this world is inspiring 
as a record of progress and achievement. The rise 
of Man from barbarism to humane culture, the estab- 
lishment of order, the comforts of home, the amen- 
ities of good society, the development of Arts and 
Sciences and Literature, the marvels of modern dis- 
covery, invention, and industry,* all conspire to make 
Life very interesting, even to one who can attain 
to only a moderate position in the world.^ 

But for individuals the value of Life must de- 
pend largely upon the individual power of self- 
determination to the best things in Life.^ This 
power may be variously attributed to enthusiasm, 
conscience, or moral courage; but its development 
as a dominant note in each Life is undoubtedly aided 
by intelligence, discipline, religious faith, and obedi- 
ence toward God as a Heavenly Father."^ 

Some Causes 01^ Faii^ure. 
It goes without saying that the majority of man- 
kind in almost every age render themselves miser- 

^liUbbock's "Pleasures of Life." 

*Draper's "Intellectual Development of Europe." 

^Hamerton's "Human Intercourse." 

^Deuteronomy xxx, 19. 

^Mabie's "The Life of the Spirit." 



I 26 THE HIGHER REALISM 

able rather than happy, and fail through sloth, evil 
indulgence, reckless passion, lack of principle, and 
other forms of depravity, to make their lives count 
for anything more than animal existence, with some 
traces of culture through environment.^ Even this 
last is often nullified by the influence of those per- 
nicious courses into which Man is more prone to 
fall than any irrational creature, simply because his 
gift of reason is a source of peril unless it is rightly 
used.^ 

Since Law obtains as surely in the moral and 
spiritual realm of being as anywhere else, it fol- 
lows that there is a way to do well in life, and a 
way to do ill; a way to rise in the scale of being, 
and a way to certain degradation; a way to moral 
blessedness and a way to ruin.^*^ The recognition 
of this plain truth is one of the very first conditions 
of finding real joy in Life.^^ 

One of the greatest dangers to successful Life 
is found in shallowness of motive, and a lack of 
moral tone because one has no serious convictions 
of moral truth, no high moral aims to accomplish, 
no worthy ideals of duty or privilege.^^ This kind 
of defect is nearly impossible to overcome, unless by 

''Carlyle's *^'Sartor Resartus." 

*Nordau's "Degeneracy." 

^"It is the perpetual labor and privilege of intelligent belnga 
to search out the way to better things in life, and not to give over 
to base pessimism. 

"Ruskin's "Seven Lamps of Architecture.** 

"Appendix. Note 19. Also Lubbock's "The Use of Life." 



THE CONDUCT OF LIFE 127 

some sharp experience or pungent influence that 
awakens the soul to a sense of its situation, and stirs 
it to new and higher purposes, enforced by a sense 
of dependence upon divine grace.^^ 

Still another danger is one-sidedness, or an un- 
due absorption in some lower aim, as the pursuit 
of pleasure, knowledge, wealth, or ambition, to the 
neglect of real character. Not even ''Art for Art's 
sake" can save us from peril here. As the spiritual 
side of Life is the highest of all, it follows that 
neglect in this particular is the most dangerous 
folly,^* because it tends to vitiate the spring of all 
noble motives, and poisons Life, so to speak, at its 
very source. For, "where one's treasure is," where 
his interest lies, "there will his heart be also,"^^ and 
that fixes his grade in Life. 

Provisions f^or Morai, Weli^are. 

Since Life includes body, mind, and soul,^® what- 
ever may be the relation between these vital spheres, 
they are certainly so blended in man that one law 
runs through them all; that is, a common law of 
well-being. Now, every one knows that the body 
requires care, nourishment, and exercise to preserve 



isphillips Brooks's "New Starts in Life/* 

"Ruskin's "Stones of Venice." 

i^Luke xxi, 34. 

i«"Heart" and "soul" are commonly used in this connection 
to signify the moral side of our nature as distinguished from the 
purely intellectual. 



128 THE HIGHER REALISM 

it in health and vigor. Most persons are aware of 
a similar need of provision for the mind.^"^ It is, 
therefore, but reasonable that the part of our nature 
which involves moral capacity should require pro- 
visions for its welfare in proportion to its higher 
place and influence among the other elements of our 
Life.^^ Such provision for the well-being of the 
body exists both in itself and in the world about it. 
A similar state of things can be affirmed of the natu- 
ral provision for our mental well-being. It will not 
appear strange, therefore, if provision is made in 
some way for our moral welfare; and, in fact. His- 
tory shows that Religion in some form is practically 
inseparable from the progress of Civilization.^^ 

This does not preclude defects in one sphere 
more than in another. Ignorance, disease, contin- 
gencies, and subversion may be found in each and 
every department of Life; but the force of analogy 
is all the stronger, and the demand for improved 
conditions all the more imperious because of these 
deficiencies. That humanity is slowly working 
toward an unseen but final goal is the lesson of 
History and the hope of the world.^^ This being 
so, the people of each succeeding generation have 
an outlook full of comfort and inspiration so far as 
they are disposed to make it good by hearty and 

"Hamerton's "Intellectual Life.'* 

isMartineau's "Seat of Authority in Religion," Book I. 

li'Appendix. Note 20. 

2«Kidd's "Social Evolution.'* 



THE CONDUCT OF LIFE I 29 

consistent endeavor, by not shunning even "the 
strenuous Life."^^ 



The Spirituai. Coni^uct. 

The necessity of Struggle and Sacrifice for the 
reaHzation of Progress has been written deep in the 
warp of Nature from the beginning. "No excellence 
without great labor" is the daily experience of Man. 
Perhaps this is a necessary element of satisfaction 
for the soul. Or it may be in the Divine wisdom the 
only sure means of attaining to the highest spiritual 
refinement, of settling us in faith, charity, and pa- 
tience. If there be any room for "an idyllic life" in 
this modern world, certainly it is limited to a very 
few people. 

To seek thus to attain is not only desirable in 
the highest degree because of the intrinsic excellence 
of moral beauty, truth, and goodness ;^^ but it is 
also a moral obligation, arising out of the will of 
God as Author and Finisher of the problem of our 
being. Conscience makes this a personal matter be- 
tween us and God. This is a demand of every man 
to do his moral duty under penalty of ultimate self- 
destruction. Thus Duty becomes the highest and 
most essential element of human life, and only where 



2^ Appendix. Note 21. 

22Cousin's Lectures on "The True, the Beautiful, and the 
Good." 

9 



130 THE HIGHER REALISM 



it is found can Faith and Hope abound to the re- 
demption of Life for evermore/ 



23 



The; Emments 01^ Duty. 

Practical ethics may be resolved into a question 
of Life, in the maintenance of moral health, satis- 
faction, and culture. Where these exist, the ends 
of Life are subserved. Otherwise, it is limited, 
harassed, or even totally destroyed.^* There are 
three main spheres of duty, with many variations. 

J. Duty to one's self. This includes proper care 
of the body ; the right use of the mind, and of time 
and opportunity for doing good ; the culture of pure 
affections and worthy ideals; the highest possible 
development of personal talents and characters ;^'^ 
but we can not enlarge upon these here. 

2. Duty to one's fellow-beings. Every life is 
bound up with others in the common fabric of soci- 
ety. Therefore the mutual relations of influence and 
reaction are such as must make claims upon us for 
kindness, benevolence, and sacrifice at the expense 
of our own natural preference.^^ This relation ex- 
tends in a thousand ways to the family, the com- 
munity, and the State.^^ With all these may be 



230rr's "Christian View of God and the World," page 360. 

24Spencer's "Data of Ethics." 

25parable of the Talents. (Matt, xxv, 14-30.) 

26"Who is my neighbor?" (Luke x, 29.) 

'^Appendix. Note 22. 



THE CONDUCT OP LIFE i 3 1 



included the Church, as the moral nurse, guide, and 
comforter to all classes and touching all interests.^^ 
J. Duty toward God, All lives are dependent 
upon God. Therefore the highest of all obligations 
is to do that which is in harmony with his will and 
wisdom, and to cultivate this disposition in acts of 
worship, habits of obedience, and the practice of 
virtue, thus entering into fellowship with the Divine 
Spirit in the supreme motives of Life.-^ 

The: Basis 01^ VaIvUe:s and 01^ Truth. 

Here we see that the province of Ethics, as based 
upon Duty, is distinct from that of Esthetics, which 
is based upon the Agreeable. Yet each may be con- 
sidered as a quasi-correlative of the other in con- 
tributing to the enlargement of the sphere of Life, 
rendering it both blessed and beautiful. 

The principle of relative worth or 'Values," as 
forming the basis of both aesthetics and ethics,"^^ 
or as furnishing the elements of a science of morals^^ 
or as transferred directly to faith and experience,^^ 
may be wholly covered by referring both morals and 
religion to the contributory elements of Life. 
''Worth makes the man,"^^ but what is worth? 



28Ireland's "Church and Society.'* 

2»*'The true Vine." (John xv.) 

30Herbart. 

^^Beneke. 

32Ritschl. 

33Hillis's "The Value of a Man to Society." 



132 THE HIGHER REALISM 

What else but mental Culture, moral Character, and 
Religious Faith? In elements like these alone is 
Immortality desirable or possible to man. In the 
degree that they are realized now upon this earth 
are heaven and the kingdom of God anticipated. 
But in no case can genuine religion be divorced 
from the truths of real history, science, or phi- 
losophy, or become a mere matter of sentiment or 
superstition. Rather it must have its beginning and 
end in the eternal harmonies of Truth and Life and 
Love, in the blessed Spirit of God, and in His Heav- 
enly Kingdom. 

Axioms. 

The highest type of being is a Person, and the 
highest being is God. 

The highest form of reason is Inference, and the 
highest Reason is Intuition. 

The highest idea of finality is the fullness of 
Life, and the highest finality must be Heaven, a 
happy Immortality. 

Conclusion. 

The first stage of Intellect is Naivete, both in 
individuals and nations, and from this arise both 
Myth and Poetry, of which we have many instances 
in History. 

The second stage is Materialism, which culti- 
vates Industry, Commerce, Politics, Criticism, Art, 



THE CONDUCT OF LIFE 133 

Science, and Invention, but is often skeptical of the 
overworld. 

The third stage is Spiritual Faith, when the soul 
grows weary of the things that perish, and with 
chastened and clarified vision now sees the Moral, 
the Eternal, and the Divine, as Realities closely and 
constantly related to our human Life. 



APPENDIX 

NOTK I. 
(From page 11.) 

Rkugious faith must have a satisfying basis in 
order to retain its hold permanently upon men. 
Hegel declares that much of our preaching is soph- 
istry, and therefore dangerous to faith. 

*' Sophistry has nothing to do with what is 
taught: that may possibly be true. The Sophistry 
lies in the formal circumstance of teaching it on 
grounds which are as available for attack as de- 
fense."^ The passage is rather obscure, but sug- 
gests much. 

Note 2. 

(From page 15.) 

Character can not long be maintained unless it 
has some solid basis of moral conviction. All the 
splendid ideals of our best writers, Tennyson, 
Browning, Ruskin, Liddon, Drummond, Hugo, 
Bersier, Sabatier, Longfellow, Whittier, Emerson, 
Lowell, Beecher, Brooks, require some moral and 
intellectual foundation for effectiveness. The moral 
decadence and pessimism of to-day are due chiefly 



"Logic," by Wallace, page 229. 

135 



136 THE HIGHER REALISM 

to an eclipse of faith. The philosophical vagaries 
of the present time are both an indication and an 
aggravation of spiritual estrangement from God. 
Not angelic innocence, but simplicity and sincerity 
of heart are the happy estate from which even good 
men seem to have fallen in these later days of so- 
phistical Idealism and Materialism. 

Note 3. 

(From page 16.) 

The method of sound philosophy Is essentially 
the same as that of true science; namely, Observa- 
tion, Analysis, and Generalization, with proof by 
verification. Here also common sense must be an 
ally of Certitude, for without it there can be noth- 
ing in Philosophy but speculation of an idle sort, 
and often of a dangerous tendency. Sound sense 
is something like what is called Intuition in this 
book ; but it is also the saving clause in Logic which 
prevents that kind of insanity called universal skep- 
ticism. In Philosophy it is the element of reason- 
ing which can rise above mere experience without 
losing sight of the solid grounds of its origin. Al- 
though our method may appear labored by compari- 
son with others, we shall gain firmer ground at last 
by keeping in close touch with Nature. 

Note: 4. 

(From page 35.) 

Kant's doctrine that we can not positively know 
anything outside of our own consciousness is capable 



APPENDIX 137 

of proving too much for his purpose, since our 
knowledge of what goes on in the mind is certainly 
one of the last and ripest fruits of mental discipline. 
We may question also the claim of Idealism that all 
sound knowledge comes from logical processes. On 
the contrary, in the analysis of any general subject, 
or in such work as mechanical invention, artistic 
composition, or literary production, the elements 
brought into our mental view or grasp are derived 
from no regular logical process, because there is no 
starting-point for such a process. One simply keeps 
his attention upon the subject steadily until the 
analysis or solution or fitting conception ^'dawns'' 
upon his mind. That is to say, it comes in a sub- 
conscious manner, and the result is therefore in- 
tuitive in its nature. 

Note: 5.^ 

(From page 39.) 

The reciprocal influences of body and mind may 
be compared to those of magnet and coil in an elec- 
trical apparatus. The magnet responds to the cur- 
rent passing in the coil, or to the variations of such 
a current; and it may even make possible the in- 
duction of a current in another coil, thus passing 
on its energy to another magnet, just as the body, 

^The recently published researches of Dr. Loeb and Professor 
Matthews at Chicago seem to show that electricity is a very prom- 
inent factor in the phenomena of physical life. But they do not 
identify electricity with life, since there is no evidence that it 
can build an organism, much less can it account for conscious- 
ness. Yet it may easily be a factor ip physical life. 



138 THE HIGHER REALISM 

when moved by the mind, may speak or make ges- 
tures that arouse a corresponding thought in an- 
other mind, and lead to a corresponding action of 
the body connected with that mind. The moving of 
a magnet by external force may also act directly 
upon the coil to induce a current, and this process 
may be repeated indefinitely ; so that by certain com- 
binations of magnet and coil, a reaction may be 
built up to any desired tension by the mere appli- 
cation of external power. In a somewhat analogous 
manner, body and mind are developed under the 
influence of food as a means of contributing power. 
In man, as contrasted with most of the lower crea- 
tures, the highly developed brain is analogous to a 
condenser in connection with an electrical machine, 
in that it gives room for the large accumulation of 
a reserve force, over and above that actually neces- 
sary to the mere operation of the machine. 

It is a fact worthy of attention that the magnet 
and coil are essentially different elements with dif- 
ferent forces, yet reciprocal. Also, notwithstanding 
their exceedingly close mutual dependence in all the 
operations of an electrical machine, a relation won- 
derfully similar to that of the body and mind, it is 
certain that each force may exist independently, as in 
a natural or permanent magnet, or in the electrical 
phenomena of Nature. Thus the "parallelism" be- 
tween the body and mind need not depend upon iden- 
tity between them, nor yet upon a supposititious deus 



APPENDIX 139 

ex machina, but merely upon organic union and 
sympathy. 

Note 6. 

(From page 49.) 

Several elements are said to have been discovered 
recently in Nature, such as helium, argon, neon, 
krypton, and xenon, which have few chemical 
affinities, or none at all.^ If Ether is a substance, 
as is commonly assumed by physicists, it must be- 
long to an order that is not subject to the law of 
gravitation, although it readily transmits heat, light, 
and electrical energy. Up to the present time, it 
is doubted whether electricity is a mere force, or both 
a substance and a form of energy ; but the principal 
objections to its substantial being tend to make it 
out a force in the Ether along with light and mag- 
netism.* The phenomena of Mind are so entirely 
different from those of mere Matter, that we must 
conceive of the former either as proceeding from 
a different kind of substance or as a mere abstrac- 
tion, and it seems far easier to take the substantial 
horn of the dilemma. There are various kinds of 
Energy well known in the physical realm, and pos- 
sibly also in the mental or physical sphere of exist- 
ence ; although these last are incommensurable with 



^Professor W. Ramsay's article on "Inert Constituents of the 
Atmosphere," in Popular Science Monthly, October, 1901. 

^See Professor J. J. Thompson on "Cathode Rays," in Harper's 
Magazine, September, 1901; also Professor Fleming's article on 
"The Electronic Theory of Electricity," in Popular Science 
Monthly for May, 1902. 



140 THB HIGHER REALISM 

the physical forces as certainly as Mind is incom- 
mensurate with Matter. But this does not prevent 
their interaction upon each other any more than does 
the incommensurability of Ether and Matter prevent 
the constant transmission of energy from one to the 
other. All the known facts seem to point toward 
the existence of a greater variety of both substances 
and forces than have yet been caught in the labo- 
ratories.^ 

Note: 7. 

(From page 56.) 

The study of logic dates substantially from Aris- 
totle, and was in great repute in the days of Scholas- 
ticism. Logic or dialectic, in good hands, is as bril- 
liant and complicated as a game of chess or a fenc- 
ing bout with rapiers, but just as futile in results. 
It may serve to clarify our knowledge, yet depends 
wholly on premises. Fresh developments in this 
field have been made by Hamilton, Mill, and others. 
Lotze has a specially full development of logical 
forms. In addition to the ordinary form of induc- 
tion and deduction, he adds analogy as a third kind 
of syllogism. Then he also brings in the algebraic 
devices of substitution and comparison as other 
varieties of the syllogism. Finally, he includes "con- 
stitutive comparison'' in the list, and apparently he 
would include any form of theory or hypothesis that 



^See Professor Howe's article on "The Periodic Law,*' in Pop- 
ular Science Monthly, June, 1901. 



APPENDIX 141 

may be adopted in order to account for given facts.® 
Thus we see that the essence of logic is in compari- 
son; and that depends upon our powers of mental 
perception. 

Note 8. 

(From page 57.) 

The tendency of any system of pure deductive 
reasoning is to tie up everything, including God 
himself, to a fixed and unalterable order. This may 
be clearly seen in many great thinkers, both ancient 
and modern. But a single touch of actual experi- 
ence breaks this logical cobweb, and shows that we 
really live in a world of intelligence and freedom. 
The main support of this fallacious reasoning is a 
kind of half-truths, the refutation of which is often 
more difficult than a Chinese puzzle. These half- 
truths are among the greatest hindrances to real 
progress in philosophy because they are apt to ap- 
pear very simple where the whole truth is essentially 
complex. To see and consider one aspect of the 
Truth after another is not to separate them in es- 
sence, but is necessary in order to reach any com- 
prehensive and satisfactory views. 

Note 9. 

(From page 76.) 

Three general classes of mental phenomena are 
omitted from the diagram, not because of their un- 
importance, but because they are too numerous to be 

^Erdmann's "History of Philosophy," page 323. 



142 THB HIGHER REALISM 

properly represented there. These are the Emotions, 
the Talents, and the Affections, which may be classed 
under the three faculties of Mind, as follows: To 
Sensibility belong the Emotions, as joy, grief, mirth, 
melancholy, hope, fear, anger, pity, pride, shame, 
ambition, sloth. To Intellect pertain the Talents, 
as skill, taste, wit, sagacity, invention, calculation, 
ideality, and language. In Character are found the 
Affections, as love, hate, frankness, deceit, gener- 
osity, envy, egotism, modesty, firmness, and insta- 
bility.^ These may be called traits, and taken to- 
gether they constitute the special temperament of 
each individual, because they indicate his prevaihng 
moods and activities which vary like lights and 
shades of color, or harmonies and discords of sound, 
as the daily current of experience, thought, and pur- 
pose flows along. 

Note 10. 

(From page 79.) 

It seems legitimate to ask, Why has not Nature 
reached a balance of opposing forces and elements 
long ago, if it has existed from Eternity? And if 
there are no exceptions to the laws of Natural cau- 
sation, why are not the phenomena of Nature marked 
by perfect regularity instead of being subject to 
variation? The cause of these variations has never 



'This list is not exhaustive. 



APPENDIX 143 

yet been fully accounted for by Science.^^ They 
are simply taken as facts of observation — which is 
eminently proper, — but they must have causes which 
extend to the first principles of Nature. Evidently 
Nature is not a mere machine, for machine-made 
articles are characteristically uniform, whereas Na- 
ture, while adhering to the type, never makes the 
individuals twice alike. But the most striking fea- 
ture of the case is that being in a sense so irregular, 
yet Nature still holds to a golden mean of order and 
progress as though under the control of an intelli- 
gent Power. 

Note ii. 

(From page 82.) 

The elaborations of Fichte, Schelling, and Hegel 
are comparable to the illusions of a chamber with 
mirror walls. Thus the manifold self-reflections of 
one's thought may present the same notion in vari- 
ous aspects, yet add but little to its clearness. On 
the contrary, such a process constantly tends to self- 
deception by confounding the real with the ideal 
until the former is completely lost from our appre- 
hension, while often the ideal presentation is only a 
half-truth at best. Thus Fichte's notion of "self- 
development," although it contains a great practical 
truth, yields no real light upon the inner nature or 

10* 'Origin of Species," Chapter V, First Section, Chapter VI, 
Sixth Section, and passim. 



144 ^^^ HIGHER REALISM 

ultimate cause of such development. This term, 
therefore, appears to be merely assumed to cover 
what is not understood or can not be explained in 
language. 

The same criticism may apply to Schelling's 
doctrine of an ''impersonal reason," which is defined 
by the statement that since both Nature and Thought 
develop according to the same law, therefore both 
are derived from one and the same "absolute" 
source. If by this "absolute" he refers to God, there 
might be some reason in the statement; but since 
that is not at all what he means, it is mere babble. 

In like manner when Hegel says that the "abso- 
lute idea" is the "process itself," he seems to be but 
a step from the common notion of God, which is that 
He alone is the author and agent of the "process ;" 
and by all analogies of human experience, this is the 
only correct philosophical position. But that is not 
at all what Hegel means, nor is it possible to make 
his position intelligible. We make the same objec- 
tion when Hegel says that the "absolute" and "rea- 
son" are synonymous. 

Finally, when Schelling says that Intelligence 
and Will are but different degrees of the same thing, 
and that both are merged in the notion of "produc- 
tivity," why not add sensibility, and merge all three 
in the principle of Life from God? To stop short 
of this is a "most lame and impotent conclusion." 

The weakness of German philosophical systems 



APPENDIX 145 

IS well exhibited in their mutual refutation by one 
another ; but this weakness arises largely from their 
apparent purpose to dispense with a personal Deity. 
Thus the principle of ^'contradiction/' which Hegel 
presents as the very root of wisdom, is rightly char- 
acterized by Herbart as "a mere paradox, and no 
solution at all." But Herbart goes to an equally 
foolish extreme when he says, "Causation can not 
signify anything but Reality, and at the utmost self- 
preservation/' Such discourse means nothing but 
to beat the air with empty phrases. 

Schopenhauer, also, has a goodly lot of nonsense 
about the Will, really identifying it with Nature, 
but giving no sound reason for such a procedure. 
He calls Will "the endless source of all life,'' thus 
simply reversing the common-sense view of man- 
kind. Yet in his standard phrase, "The world is my 
Idea," he does bring out the point that one's "Idea" 
or Conception of the world may go on increasing or 
developing indefinitely, both extensively and inten- 
sively. Even this doctrine would seem to leave some 
ground for human hope and courage ; but strangely 
enough, Schopenhauer is at the antipodes of sane 
and wholesome sentiment in his conclusions that 
being or life is synonymous with suffering, that the 
propagation of the human species is an evil, and that 
absolute negation of the Will is the only happiness ! 
What is the use of such philosophy as that ? 

It is happily true that Hartmann makes some 

JO 



146 THB HIGHER REALISM 

improvement on Schopenhauer, but still he reaches 
no real landing-place that is at all satisfactory. 
Lotze does far more justice to the psychical and log- 
ical elements of Mind and the Universe ; yet even he 
leaves too many questions in a state of unstable equi- 
librium. This is doubtless the reason why so many 
of his disciples in this country profess to have no 
definite system or fundamental doctrine at all, which 
seems a confession of weakness and lack. 

Note: 12. 

(From page 88.) 

Among the characteristics of Life, the first. He- 
redity, distinguishes the operations of the vital force 
from those of all other forces, not merely in the con- 
stant repetition of similar forms or organisms, but 
in their constant relation of dependence upon previ- 
ous similar forms or organisms, which is not true of 
crystals, raindrops, storms, volcanoes, or any other 
non-organic phenomena of Nature. The notion of 
Heredity includes both the type of a given form and 
nature, and also the acquired traits of each type so 
far as they are transmitted to after generations. 
But the possible inherent permanence of the type 
may be seen in the fact that living corals, mollusks, 
and other organisms differing but slightly from those 
of the Silurian ages, are still extant. Certainly the 
environment has an influence on the character of an 
organism ; but the extent of this influence is not yet 



APPENDIX ^ 147 

fully determined, and the line between persistent 
and non-persistent characteristics is still debatable. 
Whether inherited characteristics are sufficient to 
account for the vast variety of plants and animals 
now on the earth is still disputed among the leaders 
of scientific thought. The disciples of Lamarck 
affirm the proposition, while those of Darwin deny 
it, and with them we leave it for further discussion.^ 

In any case the fact remains that Heredity is 
one of the most powerful characteristics of Life, as 
it is also one of the most unaccountable, in view of 
the demonstrated minuteness and similarity of all 
germ-cells of whatever kind, in either plant or ani- 
mal. It is simply baffling to our comprehension to 
see that among so many kinds and forms of life, 
and with so little apparently to control each form in 
its inceptive state, yet each in its development repro- 
duces the traits of its own ancestry, even to the 
most subtle qualities of organization, habit, instinct, 
or feature. The variations, though often strange, 
are not half so remarkable as the far-reaching fidel- 
ity to ancestral type.^ 

Another characteristic of Life is Sympathy, by 
which term we wish to designate the general per- 
vasiveness of a fellow-feeling or instinct among the 
individuals of a species which leads them to associ- 



'Packard's "Lamarck, the 'Founder' of Evolution." 
•Darwin's "Origin of Species/' Chapter V, Section on "Anal- 
ogous Variations." 



148 THE HIGHER REALISM 

ation, mutual protection, and sacrifice for others. A 
fundamental example of this characteristic may be 
found in the phagocytes, those corpuscles of the 
blood which attack and destroy the germs of disease 
when these are introduced into the circulation. But 
such examples are found everywhere in plants and 
animals. The mating of the sexes, the care of off- 
spring, the tendency to cleave together for the com- 
mon good, are seldom absent. It is as though each 
individual were conscious in some dim way of the 
law of its own being, and also of its share and duty 
in the general welfare. The insects that dwell in 
communities ; the animals, like prairie-dogs, that live 
in villages, or like wild hogs or buffalo, that roam 
in herds, are a few among many familiar examples. 
Frequently there is a cross-relation of dependence 
between different species, or even between types that 
are wholly unlike, as where the owl dwells with the 
prairie-dog, or the pilot-fish associates with the 
shark, or the orchid grows on the boughs of the 
tropical forest, or pollen is carried from flower to 
flower by bees, or the dog follows man as his friend 
and master. In these and many similar instances 
that might be called from the volume of Nature, we 
may perceive a hidden impulse that binds the world 
of living things in a community of interest and serv- 
ice which is quite foreign to the nature and history 
of inorganic things. 

The last characteristic that we mention is Peri- 



APPENDIX 149 

odicity, which is the universal tendency of living 
things to accomplish their history in cycles. Each 
individual life is marked off by buds, by joints or 
ridges, by annular rings, by pulse-beats and respira- 
tions, by wakefulness and sleep, by times of activity 
and rest, by periods of growth followed by ultimate 
decay. In some individuals these stages are longer, 
in others they are shorter ; but in all they show the 
singular force and also the limitations of Life. The 
line of generations may, indeed, run on indefinitely, 
since the individual perishes while the race survives, 
sometimes in an almost unmodified line for thou- 
sands of years, when conditions are favorable to its 
subsistence. However, there is nothing to show 
that Life may not rise above these limitations in 
some higher sphere of existence. 

Note: 13, 

(From page 110.) 

Although a professed Christian believer, Paulsen 
ridicules Teleology as an argument for the existence 
of God.^^ He even makes much of Haeckel's ''dys- 
teleology," and rehashes the latter's talk about fail- 
ures in Nature, wasted germs of life, the useless 
organs of man, and desert regions of the earth, as if 
these mere negations should weigh anything against 
the positive facts that reveal design in Nature. He 
quite overlooks the consideration that any single 

ii"IntroducUon to Philosophy," page 167, etc. 



150 THB HIGHER REALISM 

combination of elements, conditions, and organic 
structure which renders possible the existence of 
physical life on this planet or anywhere, is an irre- 
fragable argument for Finality, since the law of 
chances is necessarily against such a fortuitous ar- 
rangement, millions to one. Paulsen also expresses 
a fancy that other creatures besides Man might in- 
dulge a fond conceit that the world was made for 
them, if their pasture was good, and their lives were 
reasonably secure from harm. Of course, the world 
does exist for the happiness of all God's creatures 
that are brought into being here, each in his own 
place and order. But Paulsen willfully ignores the 
fact that Man is the culminating product of Nature 
by virtue of his physical and mental organization. 
Such reasoning as Paulsen's is mere perversity, since 
it quite ignores common sense, above all when he 
declares that Finality is merely the development of 
innate, unconscious Will, and so depends simply 
upon where you fetch up. This seems to be the 
climax of unreason. 

Note 14. 

(Prom page 112.) 

As to how "God <:reated the world and all that is 
therein," whether by "emanations'' of the Divine 
essence according to Plotinus, or by the power of 
"an immanent idea" according to Kant, we perceive 
that these terms have no clear and certain rational 
significance for us. Here we reach a plane of being 



APPENDIX 151 

which IS beyond our utmost thought or knowledge 
because we can have no data nor principles from 
which to reason. Since we can not even grasp the 
secret of Life when it is directly with us, we may 
well hesitate to presume much on these loftier mat- 
ters. But this need not militate against such matters 
of experience and reason as are fairly within our 
reach under present conditions. These conditions 
are a very definite limitation upon the range of our 
knowledge, but they should not and can not affect 
the validity of what we do know.^^ A single known 
fact or principle is worth a thousand guesses, and 
it were folly to throw away our practical certainties 
for mere conjectures. Possibly in some future state, 
our faculties may be enlarged so as to grasp more 
and higher forms of certainty; and if so, our Phi- 
losophy will be more perfect.^^ 

Note 15. 

(From page 113.) 

Some of the distinguishing marks of man's su- 
periority over the lower animals are: 

1. His greatly enlarged and more highly devel- 
oped brain, as compared with the rest of the mam- 
malia. 

2. His erect position, standing upright upon two 
feet, in contrast with quadrupeds and quadrumana. 

3. His smooth and often fair skin, whereby 

"Roger's "Modern Philosophy," pages 50-53. 
i^Hamilton's "Philosophy of the Conditioned/* 



152 THE HIGHER REALISM 

beauty Is subserved, and the area of sensibility vastly 
increased. 

4. His mobile countenance, with power of emo- 
tional expression far beyond that of any other crea- 
ture. 

5. His articulate voice, capable of development 
in speech and song, such as no other creature pos- 
sesses. 

6. His two flexible hands, with their manifold 
adaptation to tasks which are only for intelligent 
beings. 

7. His intellectual and moral sense, without 
which man's social existence and general progress 
would be impossible. 

If any one or more of these characteristics could 
be taken away from humanity, the loss would be al- 
most immeasurably great. Therefore the concur- 
rence of these traits seems to show conclusively that 
man's place in Nature is not the result of a mere 
chance, nor even of a mere development under the 
law of chances, but is the outgrowth of a splendid, 
Divine plan. 

Note 16. 

(From page 117.) 

If God be a Personal Being, as we have set forth 
in our arguments from the Transcendency, Origin, 
and Destiny of Nature, then surely He must be 
aware of all truth that we can possibly know, includ- 
ing morality. 



APPENDIX 153 

It IS unthinkable that a Being of God's power, 
wisdom, and perfections, as manifested in the world 
around us, should not appreciate and follow these 
principles of justice, truth, benevolence, and virtue 
which appeal to all that is highest and best in our- 
selves, and which contain the most precious of all 
"values." 

But it certainly is thinkable that, since we are 
created with a moral sense or capacity, God should 
provide some way of ministering to this capacity 
in a practical manner, just as He has done in Nature 
for our physical and even our intellectual require- 
ments, as already stated. 

If Man and the visible universe are the work of 
God, then surely whatever Man can do, God can do 
equally well, — if not, indeed, far better than we, — 
in making known his Truth and Will, in controlling 
the elements and the course of events, in mastery 
over the issues of life and death ; so that the notions 
of providence, revelation, and religion are certainly 
reasonable, whatever some short-sighted men may 
think or say to the contrary. 

Note 17. 

(From page 122.) 
SOME SCIDNTIEIC SUGGESTIONS OE IMMORTALITY. 

I. The persistency of physical life in certain 
cases, as of a coral which has been growing steadily 
upward for tens of thousands of years ; and this will 
continue while the conditions of depth, temperature, 



154 T^HB HIGHER REALISM 

etc., are favorable to its life. Why may not the con- 
ditions be made favorable for a continued life of the 
soul after its separation from the corruptible body of 
flesh and blood? 

2. Many material things produced in and by or- 
ganic life are capable of indefinite preservation. 
Shells, hair, teeth, wood, oil, nuts, and grain may be 
preserved intact for ages. Suppose that the soul is 
an ethereal outgrowth of the physical body, why may 
it not also last indefinitely, just as a beam of light 
may be projected on in space forever ?^^ // now this 
beam could be polarized into a vortex like an elec- 
trical tire-ball^ it might persist as a body, and be en- 
dued with properties that are physically inconceiv- 
able, a spirit cell or body. 

3. The metamorphoses of batrachians and of 
insects, although not bearing directly upon the doc- 
trine of a personal immortality, yet demonstrate that 
amazing changes are possible without a loss of real 
identity; so that nothing appears to be impossible 
to God, if it but enter into his plans. Thus we see 
that natural Science, by her suggestions, does give 
some strong hints to both Philosophy and Theology 
for the solution of these transcendent problems. 



i^The laws of motion also favor this conception as a possi- 
bility, since a body in motion goes on forever, unless it is stopped 
by some resistance. See article by N. E. Gilbert in "Terrestrial 
Magnetic and Atmospheric Electricity," for December, 1901, on 
"Relations between Ether, Matter, and Electricity.'* 



APPENDIX 155 

Note 18. 

(Frcm page 122.) 

If the soul persists after separation from the 
physical body, it must be endowed with substantial 
as well as phenomenal being. Probably this is also 
true of the electrical fire-balls or globes above re- 
ferred to, and which the author himself has wit- 
nessed. The existence of Hertz waves, of Roentgen 
rays, and of the sympathetic action used in wireless 
telegraphy, ofifer some striking analogies to certain 
recondite psychic phenomena. Thus electricity 
seems to be a kind of stepping-stone from the mate- 
rial to the spiritual, since we must regard the latter 
as having real existence. 

Now, if the question be raised, whence come the 
substance and the powers of the soul ? we may con- 
ceive them to be derived from a universal plenum, 
under the vital functions of the living body, thus 
following again the analogies of electrical phenom- 
ena to the Mind.^^ What is this plenum? Some 
will say that it is the Absolute Being, the soul of the 
world, the source and repository of all Ideas^ and 
perhaps of Life as well. This appears to be essen- 
tially the outcome of all modern Philosophy, and 
we are not seriously disposed to dispute such a view, 
if only it he allowed that God may impart such life 

i^It is the property of Life to produce organized being; hence 
even a disembodied spirit, still living, would be an organized 
being in contrast M^ith the elements of Nature. 



156 THB HIGHER REALISM 

to the world, such spiritual being to man, from his 
own Essence, without in any degree impairing or 
lowering his own Personality. There is one passage 
in the Old Testament that seems to favor this view 
of the matter, Genesis ii, 7. 

We may certainly distinguish three spheres of 
being, namely, physical, ethereal, and psychical. 
Each has its own substance ; each has its own forms 
of energy ; and each has also its peculiar laws. How 
far each is independent of the others is not yet clear, 
but it seems certain they are not identical, and the 
greatest of the three is psychical. Perhaps the Ether 
is a bond of union or a sort of medium between 
the other two, with its all-pervading, all-enfolding 
conductivity, and its almost infinite subtlety of text- 
ure and action. Then if Mind is also a threefold 
Reality, we may conceive of Perception as an im- 
pression upon the psychical substance. Judgment as 
a process of the psychical law, and Choice as the 
self-directive power of the psychical energy. Each 
of these seems to extend toward the next faculty in 
the order named, making a kind of rotation or spiral 
advance with the onward progress of life. 

However these things may be, we still return to 
the fact that we see around us in Nature the mani- 
fold revelations of a Mind that is far superior to 
these physical conditions, that has laid the founda- 
tions and framed the constitutions of the Universe; 
and if that Mind can exist without a physical body, 



APPENDIX l^y 

it is quite conceivable that our minds may be able 
to survive our physical bodies, and yet retain their 
conscious identity. 

Note 19. 

(From page 126.) 

The inculcation of suitable and worthy ideals 
must always be one of the chief ends of popular edu- 
cation. The full appreciation of truth, chastity, 
fortitude, loyalty, kindness, industry, progress, and 
liberty is the most powerful of all means for the 
rapid elevation of any people in both physical stam- 
ina and moral character. Nothing can take the place 
of these ideals, if once they are lost or shattered. 
Each marked and eminent man is sure to be follow- 
ing some great ideal that he is striving to realize 
in life, and that is as clear and beautiful to him as 
any creation of the poet, painter, or sculptor could 
be, although the man may not always be conscious 
of that fact. This is the kind of Idealism that makes 
for power. 

Every country, too, has its ideals which pro- 
foundly afifect the national character. Among the 
ancients Egypt cherished majesty, Greece beauty, 
and Rome organization. Among moderns, England 
is distinguished for precedent, fair play, and prac- 
tical sense; Germany for individuality, thorough- 
ness, and mysticism; France for splendor, refine- 
ment, and good fellowship ; Spain and Italy for pas- 



158 THE HIGHER REALISM 

sion, pride, and artistic power ; Switzerland and Hol- 
land for courage and thrift; Russia for ambition 
and autocracy; the United States for liberty and 
progress. These ideals are usually imperfect or 
one-sided ; but in proportion to their excellence they 
tend to national greatness ; therefore all conspicuous 
examples of heroism, virtue, and genius are among 
the most priceless possessions of any people, and 
should be commemorated by legends, festivals, and 
monuments. 

NoTK 20. 

(From page 128.) 

Religion, even when of a low and imperfect type, 
has an influence in promoting social order and 
cementing together the various public interests into 
one social organism, that is well-nigh indispensable 
to the growth and development of any large commu- 
nity of people. This can be seen in every great civil- 
ization of antiquity, and also in the formative stages 
of modern Europe up to the nineteenth century. It 
is the one conserving element of European society 
at the present time.^® 

Far from having outgrown this principle, the 
world is likely to see religious questions among the 
most prominent influences to affect the future of 
civilization. The latter's permanency depends in 
part on the overthrow of Mohammedanism as a 



^«Le Bon's "Psychology of Peoples," Book IV, Chapter II. 



APPENDIX 159 

dominant force in the East, and this can not be 
accomplished without a vital religious faith to unite 
all the Powers of Europe in support of Christian 
principles. 

The question of religion and the State is by no 
means finally settled. A certain degree of freedom 
for both is essential to harmony, but the Church can 
not be wholly set aside by any permanent govern- 
ment. She is necessary for the instruction, control, 
and comfort of individuals, and also as the constant 
guardian and educator of the public conscience. 
Without a religious conscience, the State gradually 
becomes putrescent. 

Note; 21. 

(From page 129.) 

Moral discipline is one of the necessities of social 
welfare. Therefore some degree of wholesome re- 
straint must be exercised upon crime and abuses of 
every description. That many kinds of evil are diffi- 
cult to suppress is no good reason why they should 
be allowed free license by the State. Slavery, pros- 
titution, intemperance, and gambling should be 
sternly held in check by any people who desire to 
enjoy the blessings of good order and permanent 
prosperity. Crime should not be punished excess- 
ively, nor should it be dealt with leniently; but 
whatever punishment is reasonable should be sure 
and speedy, without respect of persons. Crimes 



l6o THE Hli^HER REALISM 

against property should not be more severely pun- 
ished than those against the person, since the latter 
are more brutal and inexcusable. Experience amply 
shows that moral conditions depend largely upon 
the faithful execution of wise and just laws. The 
majority of men are ever creatures of circumstances, 
and are greatly influenced by law and public senti- 
ment. The abuse of justice in the courts is a sure 
provocation of disrespect for the law and of public 
disorder. No people can long remain free who will 
not pay the price of it in intelligent loyalty to their 
free institutions. 

Note 22. 

(From page 130.) 

Competition is natural, but dangerous when car- 
ried to the extreme in business or in other walks of 
life. "To live and let live'' is as just and sensible as 
it is homely and unappreciated. No other basis of 
dealing can yield permanent prosperity, even to those 
classes who seem to have the largest possible advan- 
tage over others. 

Wars should be held justifiable only in case of 
the direst necessity. The profession of arms should 
be limited to a police force only, or used as a protec- 
tion against unavoidable dangers. The present 
rivalry of military and naval establishments threat- 
ens financial and moral ruin to several of the greatest 
nations. 



APPENDIX 1 6 1 

Each separate people on the earth should be al- 
lowed to work out its own civic destiny without 
foreign interference, except to protect from gross 
and palpable abuses of the gravest sort. No nation 
has any more right to make war upon another nation 
for commercial advantages than any man has a right 
to compel his neighbor to trade with him at the 
revolver's muzzle. One great charm of the world's 
life would be lost, if the individuality of nations, the 
small as well as the great, should be destroyed. The 
advantage of mutual reactions in a considerable 
group of distinct peoples is seen in modern Europe, 
where more general progress has been made in the 
last few centuries than in any one great empire or 
republic of similar extent in any age. 



11 



INDEX 



Page 

Absolute 58, 68, 143, 155 

Absoluteness 91 

Abstract ideas or relations, 

38, 39, 47, 111, 139 

Accident 67, 69, 95 

Acorn 63 

Action 74, 79, 81 

Actuality 46, 78 

Adaptation 93 

Adjustment 93 

Aesthetics 131 

Affections 142 

Agnosticism 14, 55 

Amiel's Journal 14 

Amoeba 34 

Analogy 112, 128, 140 

Analysis 35, 46, 79, 84, 136, 137 

Ancestry 109, 146 

Animals 25, 27-28, 147, 150 

Antinomies 57 

Appreciation 32, 41, 42 

Apprehension 38, 41, 42 

Aristotle 12, 81, 140 

Art 20, 82, 102, 125, 127 

Aspects of Mind and Being, 

63-64, 77-87, 141 

Association 31 

Astronomy 84, 86, 108 

Atmosphere 61, 99 

Attention, 32, 33, 41-42, 76, 137 
Attribute 49 

Bacon 13 

Bain 22 

Bascom 12, 23 

Baldwin 15, 26 

Beauty 9, 79, 104 

Beginnings 30, 108 

Being 45, 68, 72, 156 

Belief 76 

Benevolence, Divine. .. .102, 114 

Berkeley 13, 59 

Biology 23, 84, 86 

Birds 25, 94 

Body, 19, 22, 38, 65, 

137-138, 156-157 

Bowen 14, 92 

Bowne 23, 47, 112 



Page 

Brain 36, 84, 138 

Bubble 59 

Capillary attraction 98, 99 

Carbonic acid 97 

Catastrophe 14 

Categories 64, 69, 70, 77 

Cause 51, 143, 144 

Cell 88, 154 

Cereals 95 

Certitude 56-59, 136 

Chances 150, 152 

Change 67, 79, 118, 154 

Chaos 19, 97 

Character .72, 76, 115, 131, 135 

Chemistry 84-85 

Chicken 27, 28 

Chlorophyll 98 

Choice ...40, 66, 72, 73, 76, 116 

Circulation 81 

Classification , . . .84, 85 

Clock 54 

Coal 95, 105 

Cognition 40, 76 

Coil 137-138 

Cohesion 97 

Common Sense 136 

Comparison 31, 140 

Competition 160 

Completeness 102 

Concealment 102 

Concepts 30, 64 

Conception of the world.... 144 

Conceptual 78, 80 

Condition 126, 151 

Conduct of life 124 

Conflict 129 

Conscience 125, 129, 159 

Consciousness ....17, 22, 44, 

67, 68, 70, 136 

Conservation 51 

Consistency 47, 62 

Construction Ill 

Contingency 79, 80 

Contradiction 144 

Co-ordination . . . , 47, 62 

Coral 105, 145, 153 

Correlates 64, 70 



163 



164 



INDEX 



Page 

iCorrelation 30, 38 

Cosmos 65, 70 

Creation 41, 100, 111, 150 

Crime 159 

Crystals 90 

Crystallization 91-92, 99 

Culture ...43, 61, 130, 131, 157 

Darwin 86, 109, 146 

Death 105, 114 

Decision 76 

Decoration 104 

Deduction 56 

Defects 128 

Definition 87 

Degeneration 94 

Degeneracy 126 

Density 50 

Dependence 145, 147 

Depravity 126 

Derivation 84 

Des Cartes 13, 45, 77 

Design 93, 100, 102, 149-150 

Desire 72, 73, 76 

Destiny 107, 118 

Development 27, 43, 81, 

82, 106, 146 

Dewdrop 112 

Difference 68 

Diffusion of gases 99 

Discipline 125,156,159 

Dissection 19 

Domestic animals 95 

Doubt 76, 106 

Dysteleology 149 

Duty 129, 130 

Earth 99, 103, 106, 108 

Eclipse 55 

Economy 105 

Effect 51 

Eflaciency 89, 135 

Ego and non-Ego.. 45, 64-66, 

67, 70 

Eleatics 12 

Electricity 97, 137-138, 

139, 154-155 
Elements of Reality.. 48, 71, 

72, 73 

Elimination 105 

Emotions 33, 141 

English philosophy 14 

Environment ..9, 11, 18, 43, 

52, 61, 62, 93, 103, 124, 160 
Energy ..48-51, 67, 75, 139, 156 

Essence 67, 69, 155 

Eternity 107, 111 



Page 

Ether 49, 50, 69, 139, 156 

Ethics 130, 131 

Evil 65, 66, 79, 114, 159 

Evolution 14, 27, 86, 94, 95 

Expansion 99 

Experience ... .13, 45, 64-66, 

136, 141 

Explanation 17, 92 

Explosion 91 

Eye 94 

Faculties .40-41, 71, 72, 73, 142 

Failure 125 

Faith 13, 61, 125, 130, 

131, 132, 135 

Falsehood 66 

Family 130 

Fancy 76 

Fantasy 76 

Fate 100 

Fiber-plants 95 

Fichte 61, 63, 143 

Finality 107, 150 

Fireballs .... 154, 155 

First principles 100, 107, 149 

Flying 94 

Forces . . . , 85, 97, 140, 145 

Form 50 

Generation, Spontaneous. . . . 

Generalization 46, 136 

Genius 36 

Genesis 62-63, 79 

Genetic scheme 62 

Geology 86, 95, 108 

Geometry 53, 72, 77 

German philosophy. .14, 57, 144 

Gnosticism 13 

Goethe 29 

God 10, 61, 79, 

92, 100, 106, 111-112, 129, 
136, 141, 143, 144, 152, 155 

Good 65, 66, 79, 114 

Gravitation 88, 89, 97, 139 

Greeks 12 

Growth 11, 103, 148 

Habit 72, 73, 76 

Haeckel 14 

Half-truths 141 

Hamilton 13, 22, 140, 151 

Happiness 124-125 

Harmony 104, 132 

Hartmann 56, 92, 145 

Healing, Self- 26 

Heat 97, 139 

Hegel 13, 78, 92, 135, 143 



INDEX 



165 



Page 

Herbart 13, 144 

Heredity 18, 88, 145-146 

Hesitancy 76 

History 20, 82, 106, 125 

Hope 9, 130, 144 

Hume 32, 70 

Huxley 87 

Hyde 61 

Hylozooim 17 

Hypnotism 41 

Ice 99 

Idea 12, 63, 94, 100-101 

Ideal 45, 68, 142 

Idealism ..61, 77, 136, 137, 157 

Ideality 46, 72, 73-76 

Ideals 9, 18, 122, 157-158 

Identity 68, 77, 154, 157 

Illimitability 90 

Illusions 55, 74, 142 

Imagination ..58, 60, 71, 73, 76 

Imitation 26 

Immortality 60, 117, 119, 

121, 130, 153-157 

Impressions 30 

Indications 57 

Induction 57-58 

Inference 58 

Infinite Ill 

Insanity 36, 136 

Instinct 24-26, 121, 147 

Intellect 62, 72, 73, 76, 

132, 142 

ilntensity 50 

Interest 33 

Intelligence ...71, 110, 125, 143 

Intelligibility 106, 110, 117 

Interpretation of Nature. ... 20 

Introspection 42, 46 

Intuition ..22, 34-38, 62, 64, 

136, 137 
Investigation 52, 83, 88 

James 32 

Judgment 66, 71, 73, 76 

Jupiter 99 

Uustice 122, 160 

Kant 13, 56, 68, 70, 71, 

77, 87, 136, 150 

Kinetoscope 74 

Knowledge 22, 39, 78, 

112, 136, 137 
Kuelpe 15, 81 

Ladd 33, 76 

puiamarck 86, 146 



Page 

Language 33, 36, 112 

Law 48, 51-52, 75, 98-99, 

126, 156, 160 

Leibnitz 13 

Life . . .15, 16-20, 23, 26, 43, 
52, 72, 77, 82, 87, 98, 103, 
114, 116, 137, 144, 145-147, 153 

Light 98, 113, 139 

Limitations ....45, 111, 114, 

124, 148, 151 

Locke 13, 49 

Logic 16, 56, 57, 83, 

93, 136, 137, 140 
Lotze 140, 145 

Magnet 137-138, 139 

Man 9, 26, 40, 85, 

92, 113, 150, 151-152 

Mass » 50 

Materialism 132, 136 

Mathematics 56 

Matter 49-51, 69, 140 

Mechanical conditions 99 

Mechanical theories. .20, 22, 149 

Medicines 96 

Memory 39, 72, 73, 76 

Mental Evolution 27 

Metaphysics 44, 49, 61 

Metamorphoses 154 

Methods 12, 70, 136 

Mill 22, 140 

Mind 22, 34, 38, 40, 

47, 69, 70, 72, 78, 100-101, 
107-108, 137-138, 155, 156-157 

Minerals 96 

Mode 48, 49 

Moon 57, 100 

Morals 126, 127, 129 

Motion 79, 81, 154 

Movements 23-24 

Nations 157-158, 160-161 

Nature 11, 26. 61, 

83-87, 92, 136, 143, 144, 148 

Necessity 79, 80, 100-101 

Nerves 25, 26 

Negation 68, 145, 149 

Nominal 78, 80 

Notion 31 

Noumena 75 

Nugget 54 

Number 53, 103 

Obfuscations v. 38 

Objective 65, 67. 78 

Operations of Nature 90-92 

Order 65, 159 



1 66 



INDEX 



Page 

Organism 102, 109, 

137, 145, 155, 158 

Origin 100, 107, 108-111 

Outcome 117 

Pain 66, 114 

Panpsychism 17 

Pantheism 14 

Paradox 82, 144 

Parallelism * 138 

Paulsen 149-150 

Perception 40, 64, 71, 

73, 76, 141 

Perfection 90, 151, 153 

Periodicity 78, 148 

Personality 61, 92, 100, 

105, 115, 132, 144, 152, 155 

Pessimism 14, 136, 144 

Phagocytes 147 

Phases of concepts and fac- 
ulties 70-71 

Phenomena 48, 75 

Philosophy 10-15, 82, 

88, 136. 151 

Phosphorus 97 

Physics 19, 84-85 

Plant Life 25,102 

Plato 12 

(Pleasure 66 

Plenum 155 

Plotinus 150 

Poet 29, 41, 157 

Poetry 104, 116, 132 

Porter 46 

Power 65, 102, 153, 157 

Primal Origins 109 

Primordial elements 16-17 

Principles 63, 79, 107 

'Problems of Philosophy. .15, 81 
[Process, 30-33, 72, 117, 137, 143 

IProduct 117 

Productivity 143 

Progress 11, 43, 81, 

125, 129, 161 

F*rovidence 106, 119, 153 

Psychic life of animals 27 

Psychology 22, 34, 35, 

37, 63, 67 
Purpose 39, 79, 81, 110 

Quality 71 

Quantity 71 

Questions 9, 17, 87, 88 

Real 45, 68, 78, 80, 142 

Reality 44, 60, 72, 

73-76, 83, 133, 144 



Page 

Reason 30, 39, 56, 76, 143 

Recognition 32, 76 

Recollection 76 

Reciprocative 65, 67, 78 

Redemption 119 

Reflex action 30, 38, 61 

Reid 22 

Relation 71, 74 

Relative 68, 79 

Relativity 71, 80 

Religion 20, 82, 122, 

128, 158, 159 

Representation 71, 73, 76 

Reproduction 

Responsibility 43 

Restraint 159-160 

Rogers 55, 110 

Romanes 27 

Royce ii 

Rule of life 11, 14 

Sacrifice 115, 129, 130 

Salt 96 

Schelling 60, 77, 143 

Schleiermacher 13, 56 

Scholasiticsm 13, 140 

Schools 43 

Schopenhauer ....49, 50, 56, 

68, 92, 144-145 
Science ,13, 20, 82, 83, 149, 154 

Scriptures 106 

Self-consciousness ....29, 32, 44 

Self-determination 66, 125 

Self-development 143 

Self-preservation 26, 88, 

130, 144 

Self-respect 124 

Sense-perceptions ....30, 45, 74 
Sensibility ...41, 71, 73, 75, 142 

Sentiment 116 

Shallowness 126 

Sidis 29, 41 

Simulation 60 

Skepticism 13, 136 

iSkill 29 

Sleep 91 

Society 43, 130 

Socrates 12 

Somnambulism 41 

Sophistry 135, 142-145, 150 

Soul 21, '61, 62, 154 

Sources 92, 108, 144, 155 

Space .53-56, 70 

Species 103 

Speculation 14, 136 

Spencer 22, 25, 87 

Spider , 28 



INDEX 



167 



Page 

Spinoza 13, 77 

'Spontaneous generation, 108-109 

State 67, 159-160 

Stimuli 18, 26 

Struggle 129 

Sub-conscious mentality, 

28-29, 137 

Subjective 63, 65, 66, 78 

Submerged classes 115 

Substance 48, 65, 67, 

69, 139, 140, 156 

Success 124 

Succession 

Sufficiency 115 

Suggestion 41, 122, 153-154 

Sully 24, 28, 41 

Sulphur 97 

Sun 90, 113 

Sympathy 88, 146 

Synthesis 62-63, 79 

Talents 36, 142 

Temperament 18, 142 

Theory 72, 73, 76 

Things 48 

Thought 32-33, 42, 63, 

72, 73, 76, 143 

Time 53-56, 70, 109 

Tissue-building 26, 92 

Traits 

Transcendency 83, 87 



Page 

Transference 81 

Trees 25, 95 

Truth 9, 12, 46-47, 60, 

63, 66, 79, 132 

Type 109, 146, 149 

Typical forms 94 

/ 

Unconsciousness 28, 81, 92 

Understanding 76 

Universals 46, 80 

Universe 85, 86 

Unknown, The 88, 89 

Vagueness 24, 30 

Values 18, 117, 153 

Variations 110, 146, 148 

Variety in Unity 103 

Vibrations 50, 75, 81 

Vines 25 

Virchow 108 

Volition 72, 76 

Wallace 86, 100 

War 160 

Water 99 

Weber 12 

Will 50-51, 60, 66, 72, 

73, 76, 100, 142, 143 

Wisdom 102, 153 

Worship 120, 121 

Wundt 25, 32, 63 



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